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PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address H. S. BONER, Supt. 1 The CClevQUpy. The Literary Journal of Gettysburg College. Vol. XIII. GETTYSBURG, PA., FEBRUARY, 1905. No. 8 CONTENTS 'WHERE PROVIDENCE PREVAILED," , . . 246 BY MISS HARRIET MCGILL, '06. THE NOVEL OF SENTIMENT,* 25.0 "IMBEM." THE LOUISIANA PURCHASE, . . . 259 BY H. F. SMITH, '07. RELIGION AND SOLITUDE, . 265 BY SAMUEL E. SMITH, '07. THE RESPONSIBILITIES OF A MILLIONAIRE,*' . . 268 "NOMEN." EDITORIALS, . • . 274 EXCHANGES, ". .276 ♦Contributed for Pea and Sword Prijze Essay Conteat. LiUlMUflMfti i \| 246 THE MERCURY. WHERE PROVIDENCE PREVAILED. Bv Miss HARRIET MCGIU., '06. THE woman waited; as in the lulls of the moaning, De-cember night wind, she heard the sound of sleigh bells mingled with the laughter of happy lovers, who sped swiftly by, she smiled, then gave a little sob, and smiled straight away again. "For what," she said, " if the waiting is long, one has always the past as a companion." Yes, "as a companion" and as such, Time had been kind to the woman. True, he had streaked the black hair with grey, and hardened the strong large hands with marks of toiling, but these things mattered little, for had he not left the great dark eyes undimmed? Just as twenty years ago, when they had look-ed frankly up into the face of the man whom their mistress call-ed ''husband," and smiling through their tears, spoke more plain-ly than any language the great word "courage," even so had they looked ever since into the face of Old Father Time, and looking smiled; no wonder then that he could not dim them. And the man : he also was waiting; the woman waited in a room bare and cheerless, the room of a servant in a great city, that of the man was equally bare and cheerless, it was the pris-on cell of one whom the world called "criminal." Now comes the strange part of our prelude, in the fact that neither of these people knew, how that for which they waited would come to them. Those who had placed the man in his present position, knew well how to make arrangements, by which his wife should not be permitted to see him. He was "in for life," and it was granted, even by the faithful few who remained true to the conviction of his innocence, that his case was hopeless. Yet throughout the twenty years, firmly, as upon the day of their parting, had these two believed in the hope of deliverance, and trusted, as it is the lot of few to trust. The night wind also sighed and moaned around a rude log cabin, that lay a tiny speck upon the broad stretches of the great western prairie. Lonely, sequestered, isolated, truly might ^HHHH THE MERCURY. 247 * * this humble home have been called the " Lodge of some vast wilderness," so far was it removed from the haunts of men, so little did its inhabitants know about the lives of their fellows, in the great outside world. ■ Here, upon this winter night of which we W rite, the good wife of the house, a plain, simple, country woman, who had, up to this time, lived her even, uneventful life, in a spirit of honest contentment, lay down to rest, worn with the day's work. This woman knew nothing of our convict or his wife, the story of the crime whose tragic consequences had involved him in ruin, and blasted the life of the girl whose eyes said "courage," had never even reached these humble prairie dwellers, and when Marie Cor-douy closed her eyes that night, she expected nothing but the "sleep of the just," the usual reward of her hard labor. Instead —well let us hear the story of her dream; she says, "I was there, and yet not there; for somehow I know that the girl I saw was alone, after she bade her sister good-bye, saying that she would go through the wood to the farm of a neighbor who lived about two miles away. I can see her now as she walked along, she was a pretty girl, with hair like gold, and eyes like the "bluets,". which grew all around her in the forest, as she walked among them barefoot, her shoes in her hand, for she took them off to save them, when she came to the wood. So she walked on for sometime until she came to a large rock that stood out on the bank of a stream, and here she sat down to rest, for the day was warm, and she tired. Suddenly two men crept out from the trees behind the girl. One was tall with a scar 0.11 bis face, he seem-ed to be middle aged, the other was smaller, and from his looks could have been a son of the first. Just as she sat there, with-out any thought of harm, those men rushed on the girl, and throttled her, then they carried the poor tiling, into the bed of the stream, and foully murdered her there, while the water washed away the signs of their bloody work. When it was done, they went back to the rock and tried to move it. At last they got space enough to dig a kind of a grave underneath, where they buried the girl, her shoes beside her, and the knives with which ■^^■HnuAfl-fi 248 THE MERCURY. they had stabbed her. When I saw them sneak away, through the trees, the horror of the thing awakened me." So great was this horror, that Marie awoke her husband, and told him of the dream, but, saying that it was nothing, told her to try to sleep once more. Yet again came the dream, as viv-idly as before, and then again, three times, did she have it be-fore morning came to deliver her. Still John Cordouy said that it contained no portent, and advised her to forget it, this how-ever was easier said than done, and from that nig*ht Marie was a changed woman. The dream never seemed to leave her mind, its weight oppressed her, and finding no sympathy in John, she yet persisted in telling her gruesome tale, not only to him, but to any chance traveller whom she could persuade to listen.— Finally, for the world is a small place, after all, the news of the dream reached the ears of the woman who waited. Teresa Jardain, wife of the supposed murderer, whose life imprisonment instead of death because of inability to find the body of the girl, had been secured by the man who accused him ; a man high in power, a tall man, with a scar on his face. .This man's son had once loved the dark eyed beauty of Teresa, who had refused his offer of marriage, and had afterwards been spurned by the girl, whose strange disappearance had so affect-ed the life of the Jardains, the neighbors, to whose farm she was last seen starting out. Now into Teresa's life, since her brave fight against the world began, had entered much wisdom ; it was as the " wisdom of the serpent," and with it she determined to save her husband, and see his face once more. As has been said, there were some few friends remaining who believed him innocent; to these men Teresa went, with the strange story of the dream, implor-ing their aid. At last this plan was agreed upon. Two of these men, who were fortunately wealthy and influential, went secretly to the prairie home of Cordouy, disguised as travellers. As usual Marie, eager for listeners, related the story of her dream, she seemed to find relief in telling it as often as possible. They then took Cordouy into their confidence, and proposed to him a trip through the East to the place where the tragedy occurred. BBlnflftFi THE MERCURY. 249 Marie would of course accompany them, and should she recog-nize the surroundings, identify the men, and find the body of the girl, the murderers might be forced into a revelation of the truth. In the meantime the story was to be kept secret so that they might be taken off their guard. Their plans were strangely successful, when Marie, in the course of their journey, reached the neighborhood where the murder took place, she seemed to grow more and more excited, at last she could stand it no longer, and told the others that this was the place of her dreams. Eagerly leading them into the wood, (a. strange place remember, where she had never been before,) she hurried on until she reached the rock by the streamlet, and began in her haste to dig away the earth beneath it, with her own hands. She was however persuaded to give place to work-men, who arrived with suitable tools, and soon dug from their resting place of twenty years or more, the skeleton of the girl, the knives and even the remainder of the shoes, which lay by themselves, near her head, showing that she had worn them. The story now spread far and wide, and the real murderers, fail-ing in an attempt to flee the country, confessed their guilt, and met the punishment which had been for so long a time delayed. The night winds no longer moaned around the prairie cabin, with a story of duty left undone, its sound bears rather comfort to the woman within, her mission is fulfilled, Marie Cordouy is satisfied. No longer does a captive, Paul Jardain, stretch im-ploring hands, behind his prison bars and implore it to bear the message of his innocence to the world. The weary watch of Teresa, the woman who waited, is over, for Providence worked a miracle with the passing of the night wind. [D1^B^HHHHHEthere are many novel readers who might express the bitterness -of their experience in the lines of Thompson— " Ah from real happiness we stray, By vice bewildered, vice which always leads However fair at first to wilds woe." Every man has a model for his life, an ideal, and how much -does a man's welfare depend on the ideal which is enshrined in ihis heart of hearts ! Any force which has the power of chang-ing ideals should be (both) helped and hindered in its opera-tion, aided that it may effect the greatest good and hindered Jest it accomplish the most of evil. Fiction has shaped ideals and it is moulding ideals today and in many cases this is being ■done with great injury to humanity. Too many of our novelists picture woman as an angel or a fiend. At one time they por-tray woman, as the flatterer, the seducer, the destroyer, and as-sociate her with such deadening villianies that she appears as .a veritable Medusa petrifying all that is noble in the nature of man; while at another time, under the spell of their pens she ■■■■■■■^■■■■H ■: , ' '\U- U --- v - -^ 256 THE MERCURY. stands forth as semi-divine a creature too wondrous for daily contact with the world. From a social standpoint, it is truly alarming to observe the opinions which are held by thousands-of the male sex concerning women, and not a few of these de-praved ideas can be traced to the popular novel. While wo-man can fall lower and can also attain greater heights than* man, yet the vast majority of women occupy a middle plane where virtue is a companion and the ordinary duties of life keep the angelic qualities in the background. It can safely be said that the average work of fiction is too radical in depicting the characters of women. Somewhat allied to the above topic is the illusive idea so-prominent in current fiction that it is an absolute fault to be commonplace. All real life is commonplace. It is a round of duty and service and only once in a great length of time does a man spring forth who rises above his fellows. Anything that derides the homely toil of the private citizen or makes men* dissatisfied with their station in life by infatuating them with visions of power selfishly attained, must be characterized as-pernicious, because it places false ideals before the eyes of men. There is also an influence at work today of the same nature,, that makes the securing of wealth the one thing for which men should strive, and many novels of the twentieth century are strongly imbued with this spirit. After an examination of many popular books, it is found in numerous instances that wealth is regarded as the greatest thing in the world. This is-not done in a direct way, but is brought by a hint here and a* suggestion there, benumbing reason and calling into action all that is sordid in the soul of man. Thus there are novels which speak of millions with an air of studied carelessness, while others recount the struggles of a hero who begins life as a poor boy and finally becomes the possessor of hundreds of thousands and even millions. Such ideas held out before the young peo-ple of today are most harmful. While wealth is- desirable, it is of secondary importance. It does not bring character nor happiness to its possessor, and is often a hindrance to noble endeavor. How refreshing it is when some novelist deigns to> m WIUHMWJIlllWi THE MERCURY. 257 give to the public a story of the poor, of people in ordinary-circumstances, showing to mankind that riches are not the passport to happiness. Let our writers take Thackeray for their pattern. That the ideals in our current literature may be truer and nobler, let our talented authors acknowledge Dickens their patron saint and tell to humanity the strange story of the toil-ing world. When the character of the novel of sentiment has been re-viewed, the mind naturally becomes alert to observe the effects of reading popular fiction. The results are only obvious when, after the reading of books, an investigation is made among one's friends, and every man looks into his own soul, with a view of discerning their exact measure ot influence. Many surprises await one making such an investigation, but probably the most astonishing is the fact that the opinion of many people can be known if one is familiar with the last book which they have read. In other words, too many men and women accept the statements of books without applying the test of common sense and reason. Thus, through the frailty of humanity, the novel of sentiment is efficacious for much of good and evil. The greatest fault, perhaps, of the twentieth century novel is the depraved condition of the mind which it produces. By its stimulating power the novel gives an unnatural tone to the mind and brings it into such a condition that there can be no true appreciation for the more noble works of literature. The public libraries and the ones in many colleges testify to the pre-vailing order of affairs, since it is stated on good authority that nine-tenths of all the books which are taken from their shelves are fiction. A doctor of divinity of the Presbyterian Church confessed not long ago, that while he was visiting a neighbor-ing minister and helping to conduct evangelistic services, he found a set of historical novels in the library of his friend, and having become interested, he did not rest until he had read the entire series. " During that week," he said, " I read three of those novels and I had such a feverish interest in them that I purchased the entire set as soon as I returned home." In- 258 THE MERCURY. stances of such fascination are numerous among all classes, and they are destructive to true mental development. Again, the novel of sentiment, within whose pages vice and unnatural affections are so vividly portrayed, debases ten while it is helpful to one. By many it is argued that the immoral book is the most severely moral because it shows to the reader the blackness of evil. This is a fallacy which has always been urged concerning sin; it is the siren voice of the tempter. Such arguments have destroyed the virtues of a multitude. How shall their falsity be shown ? The philosophy of the poet in the lines so frequently quoted reveals the truth— " Vice is a monster of such frightful mien, As to be hated, needs but to be seen ; But seen too oft—familiar grows her face, We first endure; then pity ; then embrace." Throughout the body of this essay a spirit of criticism has been manifested toward the novel of of the last twenty years. In view of the facts such criticism is needed. But praise should be given to authors like Ralph Connor, who has written books with a definite purpose. However, it is very difficult to select really good novels from the great mass of fiction. An inquiry, with the purpose of obtaining a basis for the discrimination be-tween the good and bad in fiction, makes a most fitting con-clusion to our observations on this subject. Under what cir-cumstances is the novel of sentiment a safe agent ? Only when some noble purpose fires the writer; only when the author has some real message for humanity in his book. Sentiment con-nected with the fickle things of life becomes a demoralizing power. The average novel is dangerous from its lack of prin-ciple and purpose. Thus it must be said that this lack of prin-ciple in most of our sentimental novels characterizes them as unfit for a place in our libraries. THE MERCURY. 259 THE LOUISIANA PURCHASE. BY. H. F. SMITH, '07. ■** their greatness to the long struggle between France and England," says Thiers in his History of the Consulate and Empire, in speaking of the sale of Louisiana by Bonaparte to the United States. This statement contains two views in them-selves somewhat debatable: First, Whether the United States is indebted for its birth to France. Some think in all proba-bility we would have gained our independence without the aid of France. This could be so and yet the indebtedness not be lessened, for France did help us by the revival of spirits and by material means in the battle of Yorktown. Second, that we are indebted for our greatness to the long struggle between France and England, and not so much to ourselves, we shall en-deavor to establish. In so doing let us look at matters from the French side instead of the American side, and it is proper to do this, since it came to us through French statesmanship with little agency of our own. ' Except the Floridas, the thirteen original colonies with their western claims extended to the Mississippi. Colonization was for France a question of life or death. The French were es-pecially active in this line. As colonizers they far exceeded the English in brilliancy. They were more energetic, persis-tent and courageous; but when an eminent Frenchman had achieved anything great, he was so v?in or ambitious as to wish no other Frenchman to share his glory and would even in some cases war against a rival; furthermore he was not sus-tained by the home government. But the primary cause of lack of results was internal dissention, a constant warring among themselves. Had the energy which they directed toward one another been applied to the obstacles to be overcome, " they would have been consumed as a pathway through the Alps was eaten by the vinegar of Hannibal." The noble Champlain, the indefatigable La Salle, Cartier, Jberville, and Bienville, all figured in the establishment of set- 26o THE MERCURY. tlements in Louisiana. Men were kidnapped and sent over by the thousands. Women became so scarce that cargoes of marriageable girls, filles a la cassette, so-called from the little trunks in which each prospective bride carried the trosseau pro-vided for her by the government, were sent over and on arrival at the levee, were speedily and happily mated. But in a series of wars culminating in the defeat of Montcalm by Pitt and Wolfe combined, all of what were before known as the Colonies Western Claims, were lost and France had only New Orleans and the unexplored area west of the Mississippi. On account of these misfortunes France thought it best to-give up her scheme of colonization and develop home interests. So, desiring an ally in her weakness, she secretly ceded Louis-iana to Spain. This treaty was long kept secret and was much lamented. When the news was broken to the Creoles, the con-sternation was similar to that of the Acadians when they were entrapped. This stripping of France of her American posses-sions created a craving for revenge which was fully satisfied when she helped to tear the thirteen colonies from England, The Louisiana subjects remained true to the French in their hearts, although Spain ruled them generously. Napoleon now became almost absolute ruler with the title of First Consul. He had marvelous schemes of colonization and immediately set about to regain Louisiana. Godoy, who was the power behind the throne in Spain, fearing a probable attack by England, negotiated a treaty very advantageous to us, satis-factorily establishing boundaries, and the " right of deposit " at New Orleans. But when Spain became hopelessly dependent on France, Godoy resigned in despair. A treaty was then negotiated with Berthier, Bonaparte's agent, by which France was to have Louisiana and also the two Floridas while Spain was to have a kingdom of at least one million subjects taken from the French conquests in the northern half of Italy, over which was to be set the Duke of Parma, husband of the infanta, the daughter of Carlos IV. This treaty was negotiated Oct. I, 1800, and was considered by Mr. Adams the source of our title to Louisiana. The king of Spain did ■■nCMBlnMIMrlBwHtHMHMMIIl THE MERCURY. 26 r not as yet sign the treaty. All subsequent treaties were but modifications of this. After some time Napoleon sent his brother Lucien to Madrid to finish the treaty, but he did not succeed in obtaining the king's signature because Godoy who was recalled to power suc-ceeded in bribing him and thus baffling Napoleon. France then prepared to take Louisiana by force and would probably have succeeded if the San Domingo Revolution had not occur-red and blocked all the schemes. But on Oct. 15, 1802, Na-poleon through his agent secured the king's signature but only under most exacting conditions. The United States now comes upon the scene. A new Presi-dent, Jefferson, sat in the presidential chair. " Peace is our passion," was one of his favorite sayings. When it became known that France was dealing secretly with Spain for the retrocession of Louisiana, the West and South, who hated the Spaniards, became wild lest the French getting New Orleans would close the lower Mississippi to commerce and thus ruin them. Accordingly a new minister,' Robert R. Livingston, was sent by us in August, 1801. He was set against the supercilious, deceitful, and arch dissimulator, Talleyrand, who denied every-thing, with some truth, for as yet the king of Spain had not given his signature. But we received definite information from our minister in England. Jefferson thought that trouble was imminent. In 1802 Morales, the civil officer of New Orleans, abrogated the right of deposit, closing absolutely the Mississippi to the United States. This right had been enjoyed since the treaty of 1795. By that treaty it was to last for three years; but at the end of that time, the right was suffered to continue. Now that the right was taken away, the alarm in the West made war seem inevitable. But matters were somewhat calmed by the Spanish minister at Washington and the Governor of Louisiana disclaiming the action of Morales. Jefferson now hit upon a scheme to allay the turbulent ill-humor of the settlers; but in this plan he 262 THE MERCURY. builded far wiser than he knew. He sent a special envoyv James Monroe, to buy outright New Orleans and Florida, with #2,000,000 in hand. The French envoy at this point used his influence to get Napoleon to do away with the interdict of Morales. Monroe had definite instructions : I. He was to purchase, if possible, New Orleans and the Floridas, and he might expend up to #10,000,000 rather than lose the chance. 2. Should France refuse to sell even the site for a town, the old right of deposit as granted in 1795 was to be tried for. Should that fail, further instructions were to be awaited. Jefferson was de-termined to have peace, and showed great moral courage and strength of character in maintaining so steadfastly, in that war-like age, his noble attitude. But if Napoleon would not have wanted to sell Louisiana, no statesmanship or money on our part could have bought it. After they had first sold it to Spain, there was nothing but re-gret, which was not satisfied until negotiations for its retroces-sion were begun. We have seen with what zeal these were pushed. Now that it was in his grasp again could anything tear it from him ? We have said that Napoleon had marvellous schemes of col-onization. The building of a New France in Louisiana was one of them. But his plans were doomed to failure. His own campaign in Egypt and the project for the great invasion of India by Massena had first come to naught; now his schemes in the Occident were meeting with disaster. In San Domingo,, general and army had perished under the weapons of the blacks and the stroke of pestilence. The gloom of a mighty European struggle was ominously looming up on the national horizon. At this time occurred the incident in the drawing room of Josephine, when Napoleon, without any ceremony,, went up to the British ambassador and after an insulting con-versation said that he would have Malta or war. Joseph, Napoleon's other brother, first became apprised of Napoleon's intentions and then informed Lucien. Their cha-grin and astonishment were unequaled. Napoleon had deter- ' Pe.2±fj:#uvaiatf#IHwlBIMR^KHAB[lafl THE MERCURY. 263 mined to get funds to carry on his war with England, to dis-pose of the whole of Louisiana, quite independently of any de-sires or wishes on our part. We see now, as we said in the beginning, our acquisition of Louisiana, and hence our great-ness, depends on the- long struggle between England and France. Napoleon had determined to do this without in the least consulting the Chambers or people of France. In so doing he was risking exile or even his life. His brothers, therefore, were greatly concerned and determined to prevent him from doing this. They formed a plan by which Lucien was to see Napoleon first, and if possible break the ice or lead the conver-sation to Louisiana, and then Joseph was to appear; in this way Napoleon would not suspect their collusion. Lucien found Napoleon in his perfumed bath. He tried to broach the Loui-siana topic, but Napoleon always talked about something else. Finally it was time for Napoleon to leave his bath and they had not reached the Louisiana subject. At this point Joseph knocked for admittance. Napoleon said he would stay in his bath a quarter of an hour longer and had him admitted. Lu-cien whispered to him that he had not yet broached the sub-ject. A stormy interview followed, only Napoleon's shaggy locks and gleaming eyes were above water. Their tones reached a very excited pitch and Joseph rushed at Napoleon. And here occurred the wonderful bath-room incident. Napoleon was so angered that he raised himself from the water and then suddenly fell back, giving Joseph a good ducking. Lucien then followed with a quotation from the Aeneid, which drew the electricity from the cloud and discharged it harmlessly. Then when Joseph had withdrawn, followed an almost equally stormy interview with Lucien. But this only hastened the matter, Na-poleon being anxious to commence his war with England. Words cannot describe the labor and extent oi the work which Livingston accomplished. He won the admiration and respect of Napoleon and Talleyrand. One of his duties was to obtain payment of the spoiliation claims. He wrote a series of papers elaborately setting forth the expediency for France to 264 THE MERCURY. dispose of New Orleans and the Floridas to us. These, per-haps, won him the respect of Napoleon. Far in advance of other statesmen he even showed that it would be best for France to sell us that part of Louisiana north of the Arkansas River, which turned out to be the best part of the bargain, in order to separate Canada or the British'from her province. Then, too, he had to deal with Napoleon, who would accept no counsel, and the wily Talleyrand. Furthermore, he did not have very definite instructions. But, as said in the beginning, we would never have gotten Louisiana by any efforts of Livingston or anybody else, had not Napoleon desired to dispose of it. Now when Livingston had all but accomplished his task, Napoleon offered the whole of Louisiana, and Monroe came in over Livingston. Napoleon had another object in selling Louisiana. If he should retain it, England might, through her all-powerful navy, wrest it from him ; while .in selling it to America, he would make a power which one day would humble England. Marbois, the French agent, and Livingston and Monroe were on very friendly terms, which greatly facilitated matters. Of course our commissioners never dreamed of the whole of Lou-isiana, but Livingston agreed to take it, and three treaties were made: 1. As to the cession; 2. As to the price, and 3. As to the spoiliation claims. It cost us #1 5,000,000, minus the spoli-ation claims. As Jefferson was a strict constructionist, he really overstepped his power in his own opinion. A storm of opposition arose which was gradually overcome. We have not time to discuss this opposition or the results, but will merely state a few of the results: (l) it secured to us the port of New Orleans, the entire control of the Mississippi, and it doubled the area of the United States ; (2) it strengthened the bond of Union in the Southwest; (3) it gave new force to arguments for internal improvements; (4) finally, it weakened strict con-struction and encouraged the interpretation of the Constitution according to the spirit and not the letter. - THE MERCURV. 265 RELIGION AND SOLITUDE. SAMUBI. E. SMITH, '07. WHEN these terms are considered in the sense in which they are ordinarily used, there seems to be a certain impropriety in using them together. The average man thinks of religion as something tangible. Not infrequently is the re-mark made concerning someone that he has very little religion; •which statement would point to the fact that religion is often considered as a kind of veneer, which can be placed over the lives of men for the instruction and helping of those about them. How then can solitude, which implies a separation from men have any relation to religion ? The preceding idea of religion is a very superficial one, although it is widely accepted. Religion has a deeper significance ; it is as its root meaning implies "a thinking again;" it is potential rather than kinetic •energy; it is z;«planted and never /m«jplanted into an indi-vidual. Such is the quality that is to be considered in connec-tion with solitude. All religions have had their origin in solitude. Ab'ram was sent by God into the eastern wilderness ; Moses was alone with Jehovah on Sinai; David had much time for reflection while tending his flock; the prophets were children of the desert; John Baptist was a son of the wilderness; and the Saviour of the world had his forty days, and very often during his active ministry he felt the loneliness of the midnight hour. Thus, in •solitude, there sprang forth from the souls of these men the principles which are the foundation stones of Christianity. Mohammedanism had its beginning in a cave a few miles from Mecca. Mohammed left the busy city and retired to that lonely spot for days at a time. He said that it was there the angel Gabriel appeared to him and told him of heavenly things which he should make known to his fellow-men. The new faith spread over many a mile of sea and land until it reached the rock of Gibraltar, and the Moslem hordes were dreaded in the great cities of Europe. Such was the power of the religion which was conceived of in the lonely cave near Mecca. As 266 THE MERCURY. the beginnings of great religions are studied it is found that all burst forth in solitude. Solitude has been the conserving force of every religion. The lonely vigil, the contemplations on divine things, has done more than the preacher and sword in keeping alive the great religions of the world. The monk in his gloomy cell, who-spent almost countless hours in meditation and fervent devotion,, gave the impetus which made the Roman Church the mighty agent which it has been. Even the savage races of mankinJ can be called upon to furnish examples. Without a doubt the crude religion of the American Indian was kept up by the in-fluence of solitude. In his solitary journey through the forest he saw his religions in the rocks and trees and streams. Where the Indians were deprived of their solitude by the advent of the white man, almost immediately they lost their faith in the Great Spirit. Christianity, today, shows the relation between" religion and solitude. The greatest preachers are those who-spend the most time apart from the rush of the world; the most truly religious are those who have spent many an hour in solitude. When the lives of the great ministers of our country-are considered, it is found that nearly all of them were brought up in the country, where the youth is compelled to spend a great portion of his time with nothing to keep him company but the voices of nature. Indeed, it can be said that every re-ligion enjoins its devotees to spend a part of each day in soli-tude. -Thus religion and solitude are very closely'related, and one is inclined to speculate as to the grounds on which this relation) exists. There must be solitude before religion can manifest itself. To understand how this can be true it is imperative that religion should be defined with the greatest precision. Al-ready it has been shown that it is not a tangible thing. But the definition must not stop with this statement. Religion is intuitive; it is a divine essence rising up in the sub-conscious-mind ; it is a spark which shows unmistakably that man is in-deed a son of the Infinite. Thus the religious impulse of the lowest savage is just as strong as is the desire of the civilized 1.1,. ,11. THE MERCURY. 267 man to worship a supreme being. Religion, lying as it does in the sub-conscious mind of man, how can it manifest itself unless there is solitude during which it can lise up? But this spark of the Infinite, religion, which abides in the darkest chamber of the soul, is a peculiar thing. If it is continually-forced back by the authority of the conscious mind, it at length goes out forever, and man is left destitute of the greatest power of his existence. Such a state of affairs does not often come to pass, but it can happen. But how can one conceive of this infinite spark as perishing? It is merely a small part of the great Infinity, which may have a million finite parts lost, as it were by atrophy, and yet remain the same. If, on the other hand, the divine spark is allowed to rise into the conscious mind, it fires the imagination and intensifies every purpose of the man. In the light of this reasoning one can easily see that solitude is of vital importance to religion. Thus, as religion is considered in its true nature, it is seen that religion and solitude are supplementary to each other. Re-ligions have sprung forth in solitude and have been kept alive through its influence. To those accepting the superficial view of religion, many ot the inner workings are inexplicable. For example, they cannot account for the fact that many a man turns to religion on a sick bed, or when he is suddenly removed from the walks of men into the solitude of a wilderness. But those who appreciate its hidden meaning understand that such conduct is due to the divine element which has sprung up dur-ing the solitary hours. Such is the relation of these two terms made plain, which seem at the first glance to be so foreign to each other. 268 THE MERCURY. THE RESPONSIBILITIES OF A MILLIONAIRE. [Contributed for the Pen and Sword Ptize Essay contest.'] WHEN Columbus discovered this new world, he little knew that he was opening to the known world the greatest discovery of that or any other age. When three centur-ies later George Washington fought for the freedom of the colonies and, having succeeded in that, helped organize and guide the thirteen colonies on the road of progress, even he with his almost prophetic insight could not foresee what a won-derful future was in store for them. Now this lusty young giant stands with his feet firmly planted on the Isthmus of Panama, his bulk reaching from Ocean to Ocean, from Canada to the Gulf, a hand reached eastward in the Philippines, another extending into the frozen north, Alaska. Covered with farms and forests, factories and cities, honeycombed with mines, bound in the bonds of fraternal friendship by almost two hundred thousand miles of railroad, inhabited by a people the most pro-gressive and civilized of any living; is it any wonder that with all these advantages, natural and artificial, he has rapidly forged to the front in riches also. The natural advantages sur-pass those of all Europe. Now in the midst of this amazing national growth there has been a wonderful growth in private riches. When the country was young and poor the people were also poor. With the rapid settling of the West, the opening of coal and iron mines, the invention of the locomotive and the steamboat, the wealth of individuals rapidly increased. Yet up until the Civil War huge private fortunes might be counted on the fingers of one hand. But after the Civil War begins the period of inventive and industrial advancement, the age of the millionaire. Now a millionaire is a man who by inheritance, in-dustry and economy or by other means too numerous to men-tion, has become possessed of a million dollars or its equivalent. He may have come by this sum honestly or dishonestly but it is the responsibility which comes with this sum of money of which we will take notice. iPIMMIfBm^MW THE MERCURY. 269 Let us take the millionaire from boyhood. He is probably no brighter, no different in outside appearance than the average run of boys, yet by saving a dollar where the other man spends two, by judicious investment where money will the most surely and rapidly increase, these by the time he has reached manhood have made him a comparatively wealthy man. Of course no matter what his morals, his ability to earn money has been held up as a model to other struggling youths, his past has been re-hearsed by the Oldest Inhabitant, boyhood chums are proud to call him by name, so by his example many are willing to jise or fall. Here his responsibility as a moral factor begins. All the while his fortune is increasing until some day when he "takes stock" he finds he is a millionaire. If he is not vastly different from the majority of us, he begins to get a little more exclusive and distant. His old acquaintances gradually fall away and he seeks new friendships among men of his own business standing. If he is selfmade there are no doubt a few rough corners to be smoothed down and polished up in order that he may not appear at a disadvantage among his fellows. This process is usually one of marriage. All this time he is looming larger and larger in the public eye and more and more do newspapers devote space to his goings and comings. Indeed he has no privacy, his every act is under the scrutiny of a lynx eyed public. Now let us glance at a few calamities for which the million-aires of this country may be justly held responsible. There was a time when ability was the measure of success. The time also was when thrift was considered a virtue. Once our poli-tics were pure and uncorrupted. Equality between men as spoken of in the Constitution was not a joke. Honesty in business was a maxim. Human life was regarded as precious not many decades since. Divorce was synonymous with dis-grace. In a word the American people have seen the day when virtue, not money, was the goal of every honest man's ambition. Now all this is changed. Why ? Who are respon-sible for the change? When men like Webster, Clay, Calhoun, Seward, Lincoln, , I : , 27o THE MERCURY. Douglass and others thundered in our legislative halls, there was no thought of their money. The taste of the people had not been debauched by a bribed press, which by skillfully ad-vertising the merits of their customer and belittling the ability of his opponent render it almost impossible for a poor man to secure high office. For example look at our Senate. No men of tremendous personality and ability sit in seats made famous by their predecessors. No orators arise and hold their hearers spellbound by the power of their oratory. No indeed. Instead there sit in our once glorious Senate a body of men whose money has been the open sesame to halls to which their brains would have been found an insurmountable barrier. This ignoble condition is laid at the doors of the millionaires. Again, what has changed a people from a race thrifty and economical, always striving (and usually succeeding) to live within their income, into a people rushing, with a frenzy that amounts to madness almost, in pursuit of the Almighty Dollar? Isn't it the extravagance of the rich from whom the people model their deportment? Million-dollar homes, yachts, autos, balls, operas and the like have such an irresistible attraction for the majority ot people that it is only a man of the most in-flexible will power who can live his life undisturbed by the glitter of much gold. So overwhelming is the desire to possess the fixtures enumerated above that men throw all virtues and vices aside, in order-to secure them. Robbery, embezzlement, fraud and even murder are the agents used in extreme cases. The ostentation of the millionaire is responsible for this. In the magazines of the past year there have been a number of articles pro and con as to whether we have an American Aristocracy. Our Constitution says all men are created free and equal and for almost one hundred years this doctrine was held sacred and we prospered. But with the coming of the millionaire all that was changed. Believing that because they owned more valuable real estate and more gilt-edged bonds than their poor neighbor, they were of superior clay, our mil-lionaires began to ape the degenerate though genteel aristo-cracy of Europe. And those who have occasion and oppor- THE MERCURY. 271 tunity to observe say that they have aped not too wisely but too well. Forgetting that a cad is not a gentleman, that cul-ture, education and brains, not money, give grace and elegance in speech and deportment, some of our would be Aristocrats pose and strut with an affectation of superiority that would be insufferable, were it not so ridiculous. So many owners of >much money gladly take the responsibility for opening the breach of class between man and man. Joseph Folk, swept into the Governor's Chair by a tidal wave ■of reform votes, reached his position by the conviction of bood-lers in the city of St. Louis. When Folk began his now famous •investigation, whom did he find were the bribers, lawbreakers and corruptors of public morality ? They were rich men, the ■financial backbone of St. Louis. It is the same everywhere. The wealthy, the millionaires, have bought outright whole ■city councils, legislatures, judges and have even carried their infamous designs into the nation's lawmakers themselves. In-deed the venal character of our judges have caused the poor to give up all hope of justice when combatted by a man of wealth. And in business men eminently respectable, men above re-proach, lend their names and influence to schemes which, if attempted by an ordinary gold-brick speculator or bunco steerer, would result in that worthy rusticating behind the bars of some penal institution. But because there are millions in it, it is considered high finance to unload Lake Superior, U. S. Ship-building, Amalgamated Copper and Bay State Gas, on a public dazzled by the prospect of sure dividends which never come; and rendered trustful by an eminently respectable directorate. Year by year the man of the monster death has been feeding thousands of victims through the negligence and greed of corpor-ations. This number has increased so rapidly that the President thought it worthy of mention in his last message to Congress. It was high time; men in mills have been burned, maimed, crushed, torn and mutilated; either because the price of their work was so low that they had to constantly work under the •shadow of violent death, or because the owner, squeezing every last cent, refused to place safeguards around death-traps. So : 272 THE MERCURY. long as a mill, railroad or factory pays dividends, what matters it how many poor wretches are ground to fragments, providing: their death does not entail any extra expense on the firm P This criminal disregard of human life does not confine itself to-a purely impersonal matter like a mill or factory. It takes a form of amusement when reckless men crazed with the mad-ness of much money hurl giant automobiles through crowded city streets, at express-train speed. The desire to make a dol-lar was never better illustrated than in the case of a Western) railroad which, by removing a switch-light to save the oilr caused a wreck which hurled scores of human beings into eter-nity. Last but not least, look at the responsibility which million-aires bear to the gravest danger which threatens us at the pres-ent day. We will consider divorce, because the divorce evil1 had its inception among the moneyed class in this country. The home is the bulwark of all lands and all peoples. Where the home is sacred there courage, fidelity and all kindred vir-tues flourish. There also are found the brightest ideals. Ir* this country in the last ten years there has been a flood of divorces so overwhelming that almost all churches have taken* steps to check the evil. On the most trifling charges the bondr which should bind men and women for life, has been rudely snapped asunder, and all over the land we see the distressing; sight of homes desolated and families scattered. Beyond any doubt the millionaires must be held accountable for this. In> New York the so called Four Hundred has more divorces to-the square inch than any similar body of people in this country. Since New York sets the fashions and the rest of the country sheepishly follows, this fashion soon became the reigning fad" in Smart (?) Sets. Other States anxious to keep in the proces-sion enacted lax divorce laws until South Dakota made six-months residence equivalent to divorce. This is the greatest responsibility which rests on the shoulders of our millionaires. Now for a summing up of the misdeeds for which our moneyed men must some day suffer. Overlooking the fact that in our belief no man is fit for heaven who selfishly spends- .MM _ . THE MERCURV. 273 forty thousand dollars a year on himself, what have millionaires individually and collectively done ? They have corrupted our politics, made bare money the criterion of success, destroyed the desire for thrift and economy by lavish expenditure, en-couraged dishonesty directly and indirectly, made a joke of equality between man and man, have made divorce so common that it excites almost no comment, have encouraged race sui-cide and have by gifts of money, dishonestly earned, pauperized ■a portion of our people. They have lowered the ideals which made this republic possible. In a word, if the people have not degenerated under the paralyzing influence of huge fortunes, it is because the heart of the people beats time, in spite of all inducements to the contrary. If they have degenerated it is because of the examples cited above. And weighing all these facts, taking into consideration the good done by much money, we are led to believe, half unwillingly, that it would have been better to have held fast to the conservative principles which ruled in the days of our grand-fathers. A more contented, happy people we should certainly be in place of a nation of vulgar money-grabbers. We would not, of course, have been a world power, with a navy to sweep the seas; but we would have been more respected and feared than we are now. And last and most important, we would have been consistent to the high ideals of which we gave promise in our National Youth. But it is done, our course is changed, time alone can tell what the future has in store for us. As a body our millionaires have much to answer for. Yet setting our faces to the right, let us all in a simple, unassuming way do what destiny has marked for us and all will yet be well with the grandest republic on «arth. ■■■■■■Hi THE MERCURY Entered at the Postoffice at Gettysburg as second-class Matter VOL. XIII GETTYSBURG, PA., FEBRUARY, 1905 No. 8 Editor-in-chief C. EDWIN BUTLER, '05 Exchange Editor CHARLES GAUGER, '05 Business Manager A. L. DILLENBECK, '05 Asst. Business Manager JOHN M. VAN DOREN, '06 Associate Editors H. C. BRILLHART, '06 ALBERT BILLHEIMER, '06 H. BRUA CAMPBELL, '06 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. How swiftly the months pass ! One after another in endless succession they come and go, yea even with this issue the MERCURY adds another year to its history and closes forever the pages of another volume. If it has been any improvement over its predecessor, if it records with any reasonable precision the literary attainments of the student body, and if it is worthy of preservation in the archives of the College, then our labor has not been bought without a price and the high mark, to which we have been endeavoring to approach, has not been entirely missed. As the last line and the last word is written and the time for our departure is come, we go, but not until our faithful contri-butors, our patrons and loyal friends, than which there are none more loyal, are assured of our sincere gratitude and apprecia-tion. THE MERCURY. I 275 Without you our existence would have been impossible, with you the most happy relation has been enjoyed. If we have merited commendation the glory is to you, if censure, we are the chief offenders, and by the much importunity we invite all criticism to be placed to our credit. We bequeath not un-willingly to the associate and assistant staff a very generous portion of this rich legacy—if it may not improperly be so termed. That the termination of the close relation as a staff and as friends of the staff has inevitably come we regret but at the same time remember the sweet incense which the memory of the past year will send so often floating through our minds. This alone is reward enough and for our efforts a princely re-compense. Not even the trained minds of philosophers would be able to divine the origination of the .mysterious ideas and current rumors which are frequently promulgated without authority or xredence. For the benefit of those who may not know it, we announce that a few philosophic prodigies have been secured and are really matriculated with the student body, though the MERCURY has been unfortunate enough not to have had the honor to publish any of their esoteric cogitations, and even they would not perhaps venture a solution. The hypothesis nevertheless is agitated and really believed by some that the MERCURY will cease to be the organ of the College Literary Societies ; will cease to be a medium for the publication of the Literature of merit in the College; will cease to print the different prize essays and preserve them for future reference; in fine will cease to exist after this issue. We have said, just where such incongruous fancies first originated seems to be somewhat of a mystery. The claims are unfounded from the start but from some inexplicable cause they have seized many of the students. As our college publica-tions, unfortunately, are wholly student papers their existence of course depends on the pleasure of said body. The position we presume to maintain with regard to the continuance, dis-continuance or uniting with our weekly we will not define here 276 THE MERCURY. for obvious reasons. The decision of such a grave problem should receive the careful, thoughtful and deliberate attention of the members of our literary societies. In any event the staff deems it advisible to lay down here the present status of affairs for the benefit of those who are in-tensely interested and not now of the student body. Financially the Journal is by no means embarrassed. If there be an en-cumbrance at all, it will be insignificant. Generally a surplus over and above current expenses has been handed down from manager to manager, if this indicates anything. Relerring to the numbers of the magazine now on file, this volume is not believed to be inferior to its antecedents, yet we are not pre-sumptuous enough to flatter ourselves with its superiority. Who have "fought and bled" for it in the years past have writ-ten us very encouraging letters which have been voluntary contributions on their part. Generally speaking, we do know the students of the College have not supported the magazine by liberal literary contribu-tions but we believe since many other interests which formerly slumbered are now throbbing with life and activity, the MER-CURY will also within a comparatively short time receive its due apportionment of interest and enthusiasm. EXCHANGES. With this issue of THE MERCURY the "Ex-man's" qurll will be handed down to his successor. 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Dottorato di ricerca in Storia d'Europa: società, politica, istituzioni (XIX - XX secolo) ; La ricerca realizzata ha inteso studiare, in un'ottica di lungo periodo e in una prospettiva complessiva, ciò che ha rappresentato l'esperienza del fascismo in un contesto territoriale periferico e non omogeneo, di cui è espressione quel segmento dell'Umbria meridionale costituito in provincia nel gennaio 1927. Tale area si è rivelata un case study esemplare, in grado di offrire interessanti spunti interpretativi. In effetti, all'unico grande polo industriale della provincia, compreso nel territorio della conca ternana, si contrappone la restante parte del territorio provinciale, comprendente città come Orvieto e Amelia, contrassegnate da consolidate relazioni con le regioni limitrofe, espressione di un'Umbria verde, agricola e mezzadrile, ma anche francescana, terra d'arte, di misticismo, ritenuta dalla pubblicistica di regime "cuore" dell'Italia fascista. A partire da ciò, si è creduto opportuno impostare la ricerca attorno a tre questioni principali, ritenute essenziali per cogliere aspetti e dinamiche della società locale nel ventennio mussoliniano. Per fare questo è stata definita una griglia interpretativa funzionale a verificare il ruolo del Pnf nel quadro del rapporto centro-periferia, continuità-rottura. Si è così puntato a esaminare come il fascismo abbia influito sui processi di formazione e consolidamento dei ceti dirigenti locali, verificandone la capacità di rapportarsi con le vecchie élites, di promuoverne di nuove o, magari, di fare coesistere entrambe. Si è poi cercato di approfondire il ruolo che il partito ha svolto in ambito locale, la sua capacità di inserirsi nelle diverse dinamiche territoriali, di creare e controllare reti clientelari e, soprattutto, di rapportarsi con le due realtà che rimangono fuori dal suo controllo, il grande gruppo polisettoriale rappresentato dalla "Terni" polisettoriale di Bocciardo e la Chiesa locale, il tutto al fine di conseguire i propri obiettivi totalitari. Infine, si è affrontata la questione del consenso. In questo senso, è stato preso in considerazione non soltanto il ruolo della violenza attuata dal fascismo per conquistare il potere e la stessa azione repressiva dispiegatasi negli anni del regime, che si dimostra concreta e reale come è normale in una situazione di dittatura, ma si è provato a fare luce sul dissenso e sulle aree di rassegnazione o di consenso tiepido che sembrano persistere nella società locale. Nel procedere si è poi cercato di coniugare la storia politicoistituzionale con quella sociale e in parte economica, attraverso un costante lavoro di analisi e incrocio delle fonti studiate, scelta ritenuta utile per conseguire gli obiettivi prefissati. Certamente, la riflessione sulle origini, l'affermazione, il consolidamento del fascismo in provincia di Terni, offre sostanziali conferme a quanto una parte della storiografia aveva proposto. Nell'Umbria meridionale il fascismo, nei suoi vertici, sorge e si afferma come punto d'incontro dei ceti dominanti tradizionali. Esso si afferma in quanto strumento della reazione agraria e dei gruppi industriali monopolistici di 2 fronte alla conflittualità contadina e operaia e al dilagare del socialismo. La sconfitta delle élites politiche tradizionali alle elezioni politiche del 1919 e a quelle amministrative del 1920, che seguiva l'effervescenza sociale del biennio rosso; la stipula del patto colonico del 1920 sfavorevole per gli agrari; la stessa esperienza, sebbene breve e contraddittoria, dell'occupazione delle fabbriche, sullo sfondo di una situazione economica difficile, ne determina la reazione, che si concretizza per l'appunto nell'adesione al fascismo. Dapprima nella versione squadrista, capace di sconfiggere sul piano militare gli oppositori, anche grazie al diffuso sostegno degli apparati di sicurezza dello Stato, quindi come blocco elettorale e nuova struttura politica in grado di conquistare il potere, il fascismo si configura come una sorta di union sacrée contro il "bolscevismo", in cui confluiscono conservatorismo agrario ma anche impulsi industrialisti e modernizzatori. Più concretamente, esso viene accorpando tutte quelle correnti politiche, contrapposte tra loro nel primo quindicennio del secolo, che avevano costituito il frastagliato universo giolittiano. In questo senso, come l'analisi dei vertici del Pnf provinciale e degli amministratori locali ha permesso di verificare, sino al 1927 a essere protagonisti sulla scena politica locale sono le forze che tradizionalmente facevano parte del blocco agrario. In primo luogo i proprietari terrieri, molti dei quali appartenenti alla nobiltà, a cui si affiancano esponenti della borghesia delle professioni, le cui proprietà erano cresciute a cavallo tra Ottocento e Novecento, nonché alcuni settori espressione diretta del mondo rurale, come gli agenti di campagna, i fattori, ma anche quei contadini che nei primi anni venti erano riusciti ad accedere alla proprietà della terra. In provincia di Terni quindi, dalla conquista fascista sino all'introduzione della riforma podestarile ma, in gran parte, anche dopo, la presenza ai vertici delle amministrazioni municipali e di quella provinciale di esponenti del notabilato locale, essenzialmente aristocratici, proprietari terrieri, professionisti, si rivela dato costante che permette di accomunare la provincia di Terni a realtà come la Toscana, l'Emilia-Romagna e, anche, a parte dell'Italia meridionale. L'attuazione della riforma podestarile, con le prerogative concesse al prefetto nella nomina dei vertici delle amministrazioni comunali, non sembra variare di molto la situazione, almeno nella prima fase di attuazione della riforma. Come è emerso nei comuni della provincia di Terni, il criterio seguito dai prefetti per l'individuazione dei podestà era connesso con la rilevanza sociale ed economica riconosciuta in una comunità ai candidati alla carica che, senza dubbio, un titolo nobiliare e una professione adeguata erano in grado di assicurare, anche magari a scapito della mancanza di qualche requisito previsto dalla legge istitutiva della riforma podestarile. In questo senso, sembra dunque perpetuarsi un modello burocratico e ottimatizio insieme, grazie al quale il fascismo intendeva presentarsi alle comunità locali con un volto rassicurante, al fine di accattivarsi il favore della popolazione. L'analisi prosopografica dei profili relativi a presidi, consultori provinciali, podestà, membri delle consulte municipali, per il periodo 1926-1943, ha reso possibile definire un quadro che vede sostanzialmente confermata l'analisi fatta in una prospettiva nazionale da Luca Baldissara ormai più di una decina di anni 3 fa1. E' cosi emerso il carattere di classe della rappresentanza politico-amministrativa fascista in questi anni, sebbene con alcune differenze effetto delle specificità socioeconomiche caratterizzanti l'area esaminata. Nello specifico, l'esame condotto sul corpus di 147 amministratori (78 podestà e 69 commissari prefettizi) che si succedono nei Comuni della provincia nell'arco di tempo considerato, ha permesso di tracciare l'identikit di un funzionario con un'età compresa tra i quaranta e i cinquanta anni; in possesso di un titolo di studio elevato (laurea o diploma di scuola superiore); in cui la proprietà della terra riveste un ruolo essenziale, coerentemente al tessuto socio-economico prevalente in provincia, e in cui dal punto di vista della professione esercitata appare predominante la figura del libero professionista (in genere avvocato e notaio). Forte è poi il legame dei podestà con il Pnf, più della metà del campione individuato risulta nel partito dal biennio 1920-1922; al tempo stesso, la maggioranza delle designazioni effettuate dai prefetti avviene in accordo con la federazione provinciale fascista. Sembra quindi delinearsi un quadro d'assieme che nel corso degli anni trenta, in gran parte della provincia, vede la predominanza delle gerarchie notabilari nella gestione del potere locale. Da tale situazione si discosta in parte l'area industriale compresa tra Terni e Narni, in cui come avviene in altri contesti urbani o regionali, attraverso il Pnf si assiste all'ascesa di personalità espressione della media e piccola borghesia urbana, per i quali l'istituto podestarile diventa uno strumento di promozione sociale e di affermazione nella gerarchia del potere locale. L'immagine del governo locale che si profila non è però statica, appare invece dinamica e contrassegnata da una forte conflittualità che, a vari livelli, si dimostra uno dei tratti comuni percepibili sotto l'apparente pacificazione realizzata dal fascismo. La forte instabilità presente nelle amministrazioni comunali della provincia di Terni, attestata dall'elevato numero di commissari prefettizi e di podestà retribuiti che si succedono, è testimonianza non solo delle difficoltà incontrate dai prefetti nella selezione di un ceto dirigente adeguato ma, soprattutto, del tentativo delle élites tradizionali, attraversate da interessi diversi e relazioni clientelari e familiari molteplici, di resistere all'azione omologatrice del regime. Indubbiamente, lo Stato fascista, attraverso la promozione di un modello di podestà fondato su competenza, capacità di agire, allineamento alle direttive dei vertici, in nome della proclamata modernizzazione puntava a ricondurre le periferie sotto il controllo del centro. Ecco allora che la ricerca di una concreta azione di governo delle amministrazioni locali, frequentemente sollecitata dal prefetto, da perseguire, ad esempio, attraverso la realizzazione di opere pubbliche funzionali alla mobilitazione di settori diversi della società, diventava il riferimento attraverso cui misurare l'efficienza e, soprattutto, "l'operosità" degli amministratori locali. L'elevato turnover dei podestà rappresenta pertanto una spia che si presta a misurare significativamente le difficoltà incontrate dal regime nell'affermare la propria azione in periferia. Non di rado tuttavia l'intervento del prefetto sui podestà si rendeva necessario per stroncare le lotte intestine e di fazione che si scatenavano all'interno delle élites locali per la gestione del potere. Le modalità attraverso cui tali scontri si manifestano sembrano esprimere dinamiche del conflitto omogenee a quanto accertato da altri studi 1 Luca Baldissara, Tecnica e politica nell'amministrazione. Saggio sulle culture amministrative e di governo municipale fra anni Trenta e Cinquanta, Il Mulino, Bologna 1998. 4 riguardanti realtà comunali, provinciali e regionali diverse. Esse assumono la forma di lettere, esposti, denunzie anonime, che divengono lo strumento di lotta principale tra le fazioni in una dimensione comunale ma, come è stato accertato in chiave provinciale, anche tra i rappresentanti dei diversi poteri locali, oltre che all'interno degli stessi vertici della federazione fascista ternana. A partire dal 1927, con la nascita della Provincia e l'insediamento di istituzioni politiche e amministrative nella città capoluogo, anche per il fascismo locale inizia una fase nuova, l'esame della quale ha permesso di meglio comprendere come in questa realtà si viene definendo il rapporto con il centro. La genesi della nuova entità territoriale è frutto di una serie di variabili legate, da un lato, alle esigenze politiche amministrative dello Stato fascista divenuto regime; a cui si sovrappongono le dinamiche conflittuali interne al fascismo regionale, che portano alla pacificazione dello stesso e alla nascita della federazione provinciale del Pnf. Infine, un ruolo determinante lo ha l'affermazione della "Terni" polisettoriale, vero e proprio potere forte nella nuova provincia, in grado di dare vita a un originale sistema di fabbrica a metà strada tra paternalismo assistenziale e truck-system. Con essa il regime dialoga direttamente, baypassando la neonata federazione provinciale del Pnf e, se necessario, intervenendo per normalizzarla, come dimostra esemplarmente la vicenda politica e personale di Elia Rossi Passavanti, primo federale e podestà di Terni. In questo senso, la ricostruzione dei percorsi personali e professionali dei vertici dell'amministrazione statale (prefetti e questori), degli organi politici (federali, vicefederali, segretari amministrativi, componenti del Direttorio della federazione fascista) ed economici (membri del consiglio provinciale dell'economia, di quello delle corporazioni e del principale istituto bancario del capoluogo), è stata preziosa per le riflessioni che permette di realizzare rispetto al ruolo avuto dal Pnf in provincia e, specialmente, alle dinamiche politiche che si innescano nei rapporti che il partito instaura con le altre autorità, a cominciare da quella prefettizia. Proprio con riferimento ai prefetti, si è potuto osservare che sui nove che si succedono in provincia di Terni nel periodo considerato, ben sei provengono dal Pnf. Tale fatto non sottende necessariamente un'automatica collaborazione con la federazione fascista, quanto piuttosto sembra rispondere all'esigenza del centro di superare i contrasti esistenti tra la federazione fascista e la prefettura che, invece, è situazione ricorrente in provincia. Nel contempo, il succedersi di dodici federali alla guida del partito è prova di una significativa instabilità, dato peraltro ulteriormente confermato dalla netta prevalenza di personalità estranee all'ambiente locale, ben nove. Questo fatto non esprime solo una certa debolezza del fascismo locale, incapace di fornire un ceto dirigente adeguato, ma dimostra la stessa evoluzione che subisce la figura del segretario federale, nei termini di una spiccata professionalizzazione inquadrabile nel più generale contesto di crescente burocratizzazione del Pnf funzionale a consolidarne il ruolo di mediazione e di intervento nell'amministrazione dello Stato, che si rivela uno dei tratti tipici del Pnf staraciano. In questo senso, le guerre che si scatenano tra prefetto e federale nel corso degli anni trenta, ad esempio per la questione delle nomine dei podestà, in cui ruolo determinante lo acquista ancora una volta l'arma dell'esposto e della lettera anonima, attestano il tentativo portato avanti dal partito di far sentire il proprio peso al fine se non di sovrapporsi, quanto meno di affiancare lo Stato in periferia. Affiora così quella di5 mensione policratica che si configura come uno degli elementi caratterizzanti la politica in periferia negli anni del regime. Nonostante i contrasti che si scatenano tra i poteri, le lotte intestine all'interno del Pnf, la cronica debolezza dimostrata dai ceti dirigenti, la federazione provinciale fascista nel corso degli anni trenta riesce comunque a essere vitale e in grado di esercitare il proprio ruolo ai fini della fascistizzazione della società locale. D'altra parte, ai vertici del partito se si escludono i federali e i loro più stretti collaboratori, le restanti cariche continuano a essere gestite in larga parte dal medesimo nucleo originario fascista, fatto di appartenenti al ceto agrario e alla borghesia delle professioni provenienti, per la maggior parte, dall'area ternana. Ciò attesta lo scarso ricambio generazionale esistente all'interno della federazione, ma anche il peso politico ed economico ricoperto dal capoluogo rispetto all'intera provincia. Questi dirigenti fanno parte dei diversi Direttori federali che si succedono e, talvolta, ricoprono contemporaneamente, laddove la legislazione lo consente, incarichi in organismi quali il Consiglio provinciale dell'economia o, anche, alla guida della principale banca locale. Ai vertici del partito il peso degli appartenenti a settori della piccola borghesia e del ceto operaio è invece minore. Soltanto con l'approssimarsi del secondo conflitto mondiale, si fanno strada figure espressione del ceto impiegatizio, ma anche tecnici e qualche sindacalista con alle spalle una carriera nell'apparato burocratico della federazione provinciale, i quali assumono incarichi di un certo peso, come quello di segretario amministrativo o di componente del Direttorio. In questo modo sembra prefigurarsi, sebbene in maniera timida e non paragonabile a quanto accade in altre province, l'affermazione «dal basso e dalle periferie [di] una nuova classe dirigente del regime totalitario»2. Nel corso degli anni trenta dunque, sebbene tra molteplici difficoltà di natura anche economica, il Pnf riesce a dare vita in provincia a una struttura organizzativa in grado di penetrare e inquadrare la società locale. Peraltro, l'afflusso costante di contributi concessi da enti pubblici diversi (amministrazioni provinciali, comunali, Consiglio provinciale dell'economia) e soggetti privati (la Società "Terni" in primo luogo, ma anche altre aziende) a un partito alla continua ricerca di risorse, che la documentazione amministrativa della federazione ternana ha permesso di verificare, rappresenta testimonianza esemplare degli sforzi profusi dal regime per rendere il Pnf un volano di sviluppo del peculiare welfare funzionale alla fascistizzazione della società locale. In questa prospettiva, il rapporto con la Società "Terni" si è rivelato una chiave di lettura che non è possibile trascurare se si vuole comprendere la natura dell'esperienza fascista in provincia di Terni. Si è visto che la stessa nascita della nuova Provincia è connessa alla questione del controllo delle acque del sistema Nera-Velino, presupposto essenziale per la creazione dell'impresa polisettoriale; così come la stipula della convenzione tra il Comune di Terni e la società guidata da Bocciardo, sanziona di fatto in maniera prepotente la forza non solo della grande azienda, ma l'affermazione dello stesso "centro" sulla "periferia". Da quel momento e anche dopo l'inserimento della "Terni" nel sistema delle partecipazioni statali attra- 2 Marco Palla, Il partito e le classi dirigenti, in Renato Camurri, Stefano Cavazza, Id. (a cura di), Fascismi locali, "Ricerche di Storia politica", a. X, nuova serie, dicembre 2010, 3/10, p. 296. 6 verso l'Iri, operazione che garantì allo Stato il controllo pubblico sull'azienda e sul suo assetto produttivo, la grande impresa per il fascismo ma, più in generale, per la stessa società locale diventa emblematicamente una madre-matrigna. Essa viene percepita come un complesso capitalistico che invade la città e, con i suoi vertici, in grado di dialogare con il centro e, anche, direttamente con il duce, si pone rispetto al Pnf locale in una situazione super partes. Non è così casuale che i federali presentino come risultato della loro azione politica i buoni rapporti che riescono a intrattenere con i vertici aziendali, i quali peraltro si dimostrano costantemente impermeabili all'influenza della federazione fascista. D'altra parte, a partire dalla stipula della convenzione del 1927 e per tutto il decennio successivo la "Terni", insieme al partito, appare senza alcun dubbio uno dei pilastri del regime in provincia. Non soltanto sostiene la federazione provinciale con contributi costanti, essenziali per assicurargli la possibilità di svolgere la propria azione sul territorio; ma, più in generale, con tutto il suo peso di grande gruppo polisettoriale sposa in pieno le politiche economiche, sindacali, sociali del regime, garantendo allo stesso le condizioni per affermare «un sistema di aggregazione/costruzione del consenso/controllo sociale e politico che si adegua al modello del regime reazionario di massa»3. In queste dinamiche si inserisce anche, per quanto è stato possibile accertare in relazione alle fonti disponibili, l'atteggiamento tenuto dalla Chiesa cattolica locale nei riguardi del fascismo. L'analisi condotta con riferimento specifico alla diocesi di Terni-Narni e al vescovo Cesare Boccoleri che la guida nel Ventennio fascista, ha permesso di accertare che, come succede in altre diocesi italiane e coerentemente con le scelte fatte dai vertici vaticani, la Chiesa ternana sembra tenere una posizione di sostanziale appoggio al fascismo e di collaborazione con il Pnf. Ciò emerge in maniera evidente in alcuni momenti: ad esempio, in occasione delle campagne promosse dal regime sul terreno economico e sociale, come per la Battaglia del grano e, soprattutto, dopo la stipula del Concordato, o nel corso della guerra d'Etiopia e di Spagna. Al tempo stesso, anche quando si hanno tensioni nei rapporti tra Stato e Chiesa (per effetto della crisi del 1931 sulle prerogative dell'Azione cattolica o in occasione dell'introduzione delle leggi razziali), le conseguenze concrete per la Chiesa locale sono di scarso rilievo e, comunque, tali da non incidere sostanzialmente sulla natura dei rapporti esistenti con la federazione fascista. Anche la Chiesa locale quindi, sebbene con l'obiettivo di preservare e, per quanto possibile, incrementare la presenza cattolica nella società locale, contribuisce nella sostanza a consolidare e, anche, ampliare il consenso al regime. In particolare, essa si dimostra attiva nel favorire, specialmente nelle aree rurali, quell'azione di «modernizzazione politica» di natura reazionaria, conseguenza del tentativo di organizzazione della società italiana secondo criteri gerarchici e accentratori, che il fascismo è impegnato a portare avanti in periferia. Certamente, un ruolo essenziale ai fini della creazione e, soprattutto, del mantenimento del consenso lo esercita anche la costante opera di vigilanza e repressione di ogni forma di dissenso organizzato e di attività politica di opposizione, che si attua in provincia per opera degli apparati di sicurezza dello Stato fascista. Tale azione si rivela particolarmente efficace se negli anni del regime solo i comunisti, essenzial- 3 Renato Covino, L'invenzione di una regione, Quattroemme, Perugia 1995, p. 58. 7 mente nell'area industriale ternana, riescono a mantenere in vita, per quanto a fatica e in misura ridotta, una forma di opposizione organizzata. E tuttavia, il fatto che continuamente le autorità, sebbene nell'ambito del riconoscimento di quanto fatto dalle diverse organizzazioni del partito a favore del ceto operaio, lamentassero l'inadeguato grado di "comprensione fascista", quando non la scarsa fascistizzazione dei lavoratori delle industrie ternane e la loro "pericolosità" politica, sembra essere la conferma implicita di come in provincia, non solo non scompare l'insofferenza e il dissenso, anche politicamente organizzato, ma, più in generale, sotto la camicia nera, a prescindere dalla propaganda e dall'attività delle differenti istituzioni del regime, non vengono meno nemmeno gli interessi molteplici che contrassegnano la società locale e le diverse realtà presenti sul territorio. In ultima analisi, il fascismo locale appare in grado di esercitare un ruolo attivo nel disegno di fascistizzazione della società, coerentemente con l'accelerazione nel processo di creazione dello Stato totalitario di cui è strumento il Pnf staraciano. Il partito si rivela dunque un vero e proprio centro di potere, espressione di un regime autoritario e tendenzialmente totalitario, con cui, inevitabilmente, tutti i cittadini si trovano a confrontarsi per le necessità della vita quotidiana: in altre parole, a dover essere, almeno una volta nella vita, fascisti. ; This research project is an in-depth study, in a comprehensive and long-term perspective, of what Fascism represented at a local level in a peripheral and non-homogeneous context, as in the case of the Southern Umbria areas, established as an administrative province in 1927. This specific geographical district flagged-up all the prerequisites for an exemplary case study, featuring several significant explanatory points. To this unique large provincial administrative industrial hub located within the Terni basin, other districts, part of the same province, remained juxtaposed. Within their respective areas, these districts included towns such as Orvieto and Amelia, which had strong links with the neighbouring communities, representing the rural, agricultural and mezzadrile aspects of Umbria, land of Saint Francis of Assisi, rich in art and religious meanings, which the Fascist Regime came to proclaim officially as the "heart" of Fascist Italy. On the basis of these introductory remarks, the study focuses its scope of research on three main points, all but essential to understand fully the aspects and dynamics of the local society during the Fascist period, also referred to as the ventennio mussoliniano. An interpretative functional grid has been designed with a view to describe the role of the National Fascist Party (Nfp) within the centre-periphery and continuity-innovation relationships with the previous regime. The study seeks to investigate how Fascism exerted its influence on the establishment and process of strengthening of the local ruling ranks, attesting its ability to relate with the old dominant élites, or promote the emerging of new ones or, in addition, facilitate and support the coexistence of both. Furthermore, the research focuses on the role exerted by the Nfp at a local level, its capability to affect the various localised dynamics of power, to create and control networks of affiliates and, above all, to relate with the two main subjects which remained independent from its control, the important industrial group represented by "Terni" of Bocciardo and the local Catholic Church, with an overarching aim to achieve its totalitarian objectives. Finally, the question of popular consent has also been scrutinised. At one level, the study analyses the 2 role of fascist violence deployed to obtain power and the repressive actions carried out under the Regime, which were highly effective, as one might expect under a dictatorship. At another level, it investigates the popular dissent and the grey areas of passive acceptance and weak consent which were common among strata of the local population. Additionally, in a broader perspective, political and institutional historical analysis has been coupled with social and economic investigation, through a systematic scrutiny and cross-examination of the main sources, as a methodological approach needful to the achievement of the final outcomes of the research. Findings on the origins, development, and strengthening of Fascism within the Terni province appear to concur with the conclusions reached by previous historical research. In the Southern areas of Umbria, Fascism, at its highest level, was brought into power and successfully established by the traditional ruling classes. The establishment of Fascism was supported and facilitated by the agrarian reaction and the monopolistic industrial groups threatened by the discontent of the rural and working classes and the rapid advancement of Socialism. The political defeat of the traditional ruling élites at the 1919 general election and the 1920 local elections, which followed the social turmoil of the so-called red biennium; the agreement of the 1920 patto colonico, disadvantageous to landowners; the occupation of factories, though a brief and contradictory experience, against a background of economic difficulty, caused their reaction and prompted their acceptance and support for Fascism. Firstly, Fascism, in the form of Fascist action squads and their capability of defeating its opponents militarily, with the extensive assistance of the State security services, then as an electoral block and political force capable to achieve power, presented itself as a sort of union sacrée against the threat of Bolshevism into which various groups appear to converge: the agrarian conservatism but also industrial and more modern forces. Undoubtedly, Fascism drew together different political forces, which during the first decade of the twentieth-century had been mutually antagonistic, and segments of the complex and divided political establishment of the Giolitti era. The scrutiny of the highest levels of the local Nfp and civil servants has revealed that, at least till 1927, the main political figures belonged to those forces already part of the agrarian block. Firstly, the landowners, many of whom belonged to the local nobility, supported by members of the professional bourgeoisie, whose estates and wealth had augmented during the nineteenth- and twentieth-century, and other sectors which were the direct expression of the rural milieus, such as the rural agents, farmers, but also those peasants whom, during the first two decades of the twentieth-century, had succeeded in becoming landowners themselves. Therefore in the Terni province, from the establishment of the Fascist regime to the introduction of the office of podestà and, for some time even after, 3 the highest offices of the municipal and provincial administration were held by members of the local nobility, primarily aristocrats, landowners and professionals. This is an invariable characteristic which put the Terni province in alignment with similar situations in Tuscany, Emilia Romagna and other areas of Southern Italy. The administrative reform and the establishment of the podestà authority, together with the prerogatives of the prefectures in appointing members of the highest offices within the municipal administrations, did not radically change, at least during the early phases of the reform, established practice. A survey of the municipalities located within the Terni province, shows that the prefects in the selection process to appoint the podestà took greatly into account the candidates' social and economic status of and, without doubt, a honorific title and tenure of highly considered profession were often sufficient criteria for a candidate to be nominated even when lacking some of the prescribed requisites as outlined by the administrative reform. The Fascist regime therefore, in perpetuating a bureaucratic and grandees system, showed an intention to reassure the existing ruling élites and obtain the support of the local population. A prosopographical analysis of the biographical profiles of headmasters, members of the provincial advice bureaus, podestà, members of the municipal advisory councils, during the 1926-1943 period, has made it possible to outline a summary framework which strongly corroborates the analysis carried out at a national level by Luca Baldissarra over a decade ago.1 What has emerged from this analysis is the class-based character of the Fascist political and administrative representation during those years, though presenting various differences linked to the social and economic specificity of the area scrutinised. In more depth, the study carried out on a corpus of 147 civil servants (78 podestà and 69 prefectural officers) employed by the municipalities of the province during the examined period, made it possible to draw up a profile of the typical officer: between forty and fifty years of age; highly educated (having achieved a high-school or university degree); often a landowner, a characteristic consistent with the social and economic structure prevailing throughout the province, and among whom the status of self-employed (generally lawyer or public notary) represented the most frequent professional position held. Relations between the podestà and the Nfp appear to have been particularly close, over half of the sample identified is composed by individuals who had joined the Fascist Party at an early stage, during 1920-1922; additionally, the majority of the appointments made by the prefects were agreed in advance with the Provincial Fascist Federation. It would therefore appear that during the 1930s, in 1 Luca Baldissara, Tecnica e politica nell'amministrazione. Saggio sulle culture amministrative e di governo municipale fra anni Trenta e Cinquanta, Il Mulino, Bologna 1998. 4 large areas of the province, the highest hierarchies of grandees were the prominent figures holding local high office. The industrial area comprised within the administrative territories of the two municipalities of Terni and Narni, however, appears to contrast with other districts of the province. In this area, as for similar cases in other municipalities or other regional administrations, the Nfp supported the emergence of members of the small and medium local urban bourgeoisie, as the office of podestà became a vehicle of social advancement and an opportunity to climb up the local hierarchy of power. Despite the apparent pacification established forcibly by the Fascist regime, the dynamics of power within the local government remained characterised by extreme unrest and strong conflict at various levels. The sizeable number of prefectural commissioners and remunerated podestà who succeeded in office, often in rapid succession, bears witness to the instability which marred almost all the municipal administrations of Terni province. This is evidence of the obstacles encountered by the prefects during the selection process of a qualified managerial class but, above all, of the resistance put up by the traditional élites of power, motivated by divergent interests and loyalty to various networks of familial and personal relations, to the process of homologation pursued by the Fascist regime. Undoubtedly, the Fascist regime, in implementing a model of podestà based on competence, on the energetic ability to act, on its alignment to official directives, and in order to achieve a modernisation of the administrative system, aimed at placing the local authorities under the prescriptive control of a centralised State. The actual administrative actions implemented by the local administrative offices, frequently under the guidance and pressure of the Prefects, as for example in the case of the accomplishment of public works functional to the civil mobilisation of various segments of the local community, became a measure of their efficiency and, above all, a measurement of how industrious the local administrators should be. The high turn-over of podestà is a clear indication of how difficult it was for the Fascist regime to implement its plans of action in peripheral areas. Additionally, direct intervention by the Prefects was often necessary to put an end to rivalries and internal power struggles which frequently broke out among local élites. These clashes and their manifestations appear to be similar in their dynamics, as pointed out by previous studies, to other cases occurred in different municipalities, provinces and regions. Resorting to anonymous letters, official complaints, accusations, came to represent the instrument to attack and weaken the opposite factions at a local level, within the municipalities, but also within the provincial administration, among the various representatives of the local administration and even the highest offices of the Terni Fascist Federation. From 1927, following the establishment of the 5 Province and the set up of political and administrative authorities in Terni, now seat of local government, a new phase emerged for the local Fascist Party too. The study of this new province has facilitated the understanding of its relations with central authorities. The establishment of this new local administration was the result of various circumstances linked to the political requirements of the Fascist State following the transition to a totalitarian regime. Additionally, the internal conflict dynamics of the regional Fascist Party played an important role. These led to the inner pacification of the Party and the set up of a Nfp Provincial Federation. Finally, the establishment of "Terni" had a pivotal role too. "Società Terni" (also referred to as "La Terni") came to represent the real "strong power" of the province, capable of imposing a factory regimen based partially on paternalistic assistance and partially on a truck-system model. The Fascist regime dealt directly with "Terni", bypassing the newly-established Nfp Provincial Federation and, where necessary, intervened to impose its authority, as the political and personal vicissitudes of Elia Rossi Passavanti, the first Federal secretary and podestà of Terni, exemplified. In this perspective, drawing together personal and professional career paths of the highest officers (prefects and police commissioners), of both political (federals, deputy federals, administrative secretaries, members of the Fascist Federation Federal Bureau) and economic authorities (members of the Provincial Economic Council, members of the Provincial Corporations Council and of the main bank) has represented an invaluable study, conducive to the understanding of the Nfp's role within the province and, in addition, of the political dynamics at play among the Fascist Party and other authorities, such as the prefectures. With specific reference to the prefects, it is worth noticing that of the nine prefects in office in the Terni province during the period under scrutiny, as many as six were Nfp members. This situation, however, did not necessarily imply a spontaneous collaboration between the prefectures and the Fascist Federation, but it would appear to have been a response to the need of overcoming the conflictual antinomy between the two authorities, which was a recurrent event throughout the Terni province. In addition, the succession of twelve Federals as leaders of the Fascist Party bears witness to a pervasive instability, a fact which is also confirmed by the noticeable preference given to individuals, as many as nine, unconnected with the local milieu. This is certainly a clear manifestation of the local Fascist Party's weakness - which appeared unable to express and produce capable managerial ranks - and of the evolution of the Federal Secretary's role, becoming more and more a professional one, in the context of the remarkable bureaucratisation of the Nfp, aimed at strengthening its mediatory and interventional role on the local administration, one of the main characteristics of the Nfp 6 under the leadership of Starace. Within this framework, the contrast between the prefects and the Fascist Federal secretaries during the 1930s, with regard, as a case in point, to the appointments of the podestà, and the crucial utilisation of official complaints and anonymous letters, bears witness to the Party's attempt to impose its decisions or, at least, to influence the administration at a local level. This, in turn, resulted in a situation of polycracy, which was one of the factors denoting local politics during the Fascist regime. During the 1930s, despite deep rooted conflict among the authorities, the internal power struggles within the Nfp and the endemic ineptitudes of the ruling class, the Fascist Provincial Federation was successful in exerting and promoting the fascistisation of the local community. It is manifest that the highest authorities within the National Fascist Party, with the exception of the Federals and their closest advisors, remained the domain of the original Fascist core, composed by members of the rural class and the bourgeoisie originating primarily from the Terni area. This explains the inadequate generational change within the Fascist Federation and, in addition, the political and economic importance of the Terni area in comparison to the entire province. These political figures were part of the various Federal Bureau and, in some cases at the same time, if the law permitted, held additional offices in different institutional bodies, such as the Economic Provincial Council or were in charge of the main local bank. On the contrary, the influence exerted on the high levels of the National Fascist Party by the small bourgeoisie or by members of the working class remained negligible. It was only with the approach of the Second World War that members of the clerical class, but also technicians and a few tradeunionists already employed within the bureaucratic structure of the Provincial Federation, acquired an enhanced importance and gained access to higher office, such as administrative secretaries or members of the Federal Bureau. The Terni area too, though in a more limited way, which bears not comparison with other provinces, saw the rising «from the bottom and the periphery of a new ruling class within the totalitarian regime»2. During the 1930s therefore, despite various difficulties, including economic issues, the Nfp was successful in creating at a provincial level an organisational structure capable of influencing and organising the local community. Additionally, the regular flow of financial contributions bestowed by various public authorities (provincial administrations, municipalities, Provincial Economic Council) and private companies ("La Terni", first of all, but other businesses too) to a political party constantly seeking financial backing, as thoroughly documented by records of the Terni Fascist Federation, bears witness to the outstanding efforts the Regime made to 2 Marco Palla, Il partito e le classi dirigenti, in Renato Camurri, Stefano Cavazza, Id. (a cura di), Fascismi locali, "Ricerche di Storia politica", a. X, nuova serie, dicembre 2010, 3/10, p. 296. 7 successfully present the Nfp as a conducive mean to the development of this specific welfare model, with a view to promote the fascistisation of the local community. In this perspective, the Nfp's relation with the "Società Terni" is key to understanding the nature of the Fascist Regime and its role within the Terni province. The establishment of a Province was connected to the control of the water-system of the two rivers Nera-Velino, essential to create an industrial hub; similar reasons were behind the agreement stipulated between the Terni municipality and the Bocciardo Company, which came to sanction resolutely the importance of the Company and, additionally, the supremacy of the "centre" over the "periphery". It was from this period and following the inclusion of "Società Terni" within the system of state-controlled industries through the Institute for Industrial Reconstruction, a transaction which secured State control over the Company and its productive branches, that "La Terni" became firmly linked to Fascism and, more in general, to the local community, though in a controversial and ambivalent mutual relation. The Company was perceived as a capitalistic enterprise which took over the city, its directors being able to negotiate with the central Government directly and with the Duce himself, taking a super partes position in relation to the local Nfp. It was not a fortuitous occurrence that the Federal secretaries gauged their political influence against the effectiveness and strength of the relations they were able to maintain with the executive directors of "Società Terni", whom, on their part, appeared to be impenetrable to any influence exerted by the local Fascist Federation. Additionally, following the 1927 agreement and during the ensuing decade, "La Terni", in conjunction with the Fascist Party, appeared to become, without doubt, one of the main pillars of the province. At one level, it supported the Fascist Provincial Federation through a constant flow of financial contributions, vital to bankroll the Federation's activities within the province; but, at a more general level, asserting its influence as a large industrial group, it was capable of shaping the economic, trade-union and social policies of the Fascist regime, creating those conditions to establish «a system of aggregation/disaggregation of the social and political consensus/control conforming to the mass reactionary regime model»3. Within this dynamic interactions, and on the basis of documents available, the local Catholic Church played a significant role in relation to the Fascist Party. With reference to the specific case of the Terni-Narni dioceses and bishop Cesare Boccoleri, the Church's main leader during the Fascist ventennio, this research has showed that, as in the case of other Italian 3 Renato Covino, L'invenzione di una regione, Quattroemme, Perugia 1995, p. 58. 8 dioceses and in alignment with the decisions taken by the Vatican, the Church authorities in Terni supported the Fascist apparatus and adhered to a policy of collaboration with the Nfp. This was particularly manifest on specific occasions: for example during the economic and social campaigns promoted by the Regime, as a case in point the so-called "Battle of the wheat" and, above all, following the 1929 Concordat with the Catholic Church, or during the Ethiopian and Spanish conflicts. At the same time, even when tensions arose and marred the relations between the Fascist regime and the Catholic Church (following the 1931 crisis caused by the limitations imposed on the prerogatives of Azione Cattolica or the adoption of the 1938 racial laws), the consequences for the local Church were negligible and did not appear to affect the on-going relations with the local Fascist Federation. The local Church therefore in pursuing the aim of preserving and, wherever possible, augmenting the Church's influence on the local community, contributed to reinforce and widen consensus for the Fascist regime. More specifically, the Church's actions were particularly effective in encouraging, especially in rural areas, that precise process of "political modernisation", though reactionary at its core, based on organising the entire Italian society on hierarchical and centralising criteria, which Fascism was promoting particularly at a local level. Additionally, and without doubt, the important function to create and, above all, to maintain a high level of consensus was exerted by the pervasive surveillance and repression of any form of dissent and political opposition, enforced within the province by the Fascist security services. A repressive action which was extremely effective and, during the dictatorship, only the Communist Party, despite being hemmed in to the Terni industrial area, was able to maintain, albeit with great difficulty and in a limited way, a form of organised resistance. The fact that the Fascist authorities continuously, though recognising what had been achieved by the Party's multifarious organisations to favour and support the working classes, lamented the feeble "fascistisation" of the Terni industrial workforce and their being "politically dangerous", would appear to confirm implicitly that throughout the province the opposition and political dissent had not completely ceased. More in general, under the "black shirts", despite the propaganda and the activities of various Fascist authorities and institutions, it remained evident that the diversified interests which characterised the local society and the different realities rooted at local level persisted. Ultimately, the local Fascist Party appeared capable of exerting an active role in the "fascistisation" process of society, in alignment with the creation and implementation of a totalitarian state, being the main objective of the National Fascist Party under the leadership of Starace. The Nfp was therefore a real centre of power, expression of an authoritarian 9 regime leaning toward totalitarianism. A regime against which all citizens had to relate for their everyday life needs: that is to say, all citizens had to act, at least outwardly, as fascists.

Issue 40.3 of the Review for Religious, May/June 1981. ; REVIEW FOR RELIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. REVIEW FOR RELIGIOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1981 by REVIEW FOR RELIGIOUS. Composed, printed and manufactured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A.: $9.00 a year; $17.00 for two years. Other countries: $10.00 a year; $19.00 for two years. For subscriplion orders or change of address, write: REVIFW I:OU RELIGIOUS; P.O. Box 6070; Duluth, MN 55802. Daniel F. X. Meenan, S.J. Dolores Greeley, R.S.M. Jeremiah L. Alberg, S.J. Joseph F. Gallen, S.J. Jean Read Editor Associate Editor Book Editor Questions and Answers Editor Assistant Editor May/June, 1981 Volume 40 Number 3 Manuscripts, books for review and correspondence with the editor should be sent to REVIEW RELtGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. Questions for answering should be sent to Joseph F. Gallen, S.J.; Jesuit Community; St. Joseph's University; City Avenue at 54th St.; Philadelphia, PA 19131. Back issues and reprints should be ordered from REVII-:w for RELIGIOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. The Feel of Apostolic Contemplation-in- Action David J. Hassel, S.J. Father Hassel's earlier article, "The Fourth Level of Prayer: Mystery," appeared in the November, 1980 issue. The present article is also a chapter from his projected book on prayer. Father's address is: Jesuit Community; Loyola University; 6525 N. Sheridan Rd.; Chicago, IL 60626. To contemplate is to see a thing or an event or a person as a whole. It is to grasp the totality of a situation and then to let wonder rise, deep fears and hopes surface, the fire of ambition be kindled, and the still-point of one's being touched. Thus contemplation not only views wholeness but also begins to instill it in the contemplator, an experience much needed in our fragmenting times. Persons lacking commitment to focus their energies, families lacking the love to heal their wounds, and nations lacking noble purpose to render them united--all need contemplation as much as the thirsty and starving need drink and food.' Now the power of contemplation appears in theaction which it structures and directs. Thus contemplation-in-action not only carries appreciation for the whole of a situation and thus renders the contemplator more wholesome but also enters into the very situation contemplated to make it more wholesome. For this reason, the more active a person is and the more deeply he or she interacts with others, the more important becomes contemplation for this person's every action. Indeed, the more explicitly tThis thirst and hunger for the meaning and wholeness of life is eloquently and poignantly record-ed in Studs Terkel's interviews with people from all walks of life. His contemplative book, Work-ing (Avon, New York, 1975, pp. xiii-xv) discovers "the happy few who find a savor in their daily job," and the many whose discontent is hardly concealed: 321 322 / Review for Religious, Volume 40, 1981/3 aware we become of contemplation-in-action within our experience, the better we can promote it in ourselves and in others for the healing of our wounded world. But, as always, difficulties arise which keep us from recognizing contem-plation- in-action and from living it more deeply within our experience. First of all, one can observe with envy the high intensity of secular contemplation in the action of artist or business person and can then expect this same intensity to occur within one's own religious contemplation-in-action. False expecta-tions always result in discouragement. Secondly, because monastic people do much of the writing about contemplation, one can mistake monastic contemplation for the apostolic type more characteristic of lay people, diocesan clergy, and active religious orders. Again, confusion here can dissipate religious energies. A third problem connected with recognizing contemplation-in-action is that the latter is an awareness permeating all one's activities. Therefore, it cannot be exposed by merely lifting off one or other layer of experience, nor be isolated by tracing its roots in one particular activity. Consequently--and this is the fourth difficulty--contemplation-in-action will express itself in a great variety of modes as it appears at diverse levels of experience and in different activities, even though it may be a single pervasive attitude. As a result, a person may be lamenting his or her failure at contemplation-in-action while unknowingly practicing it with some success. Perhaps the following exploration2 of these four problems may yield some inkling of what contemplation-in-action is and some recognition of how the contemplative-in-action feels. This, in turn, could be the source of new satisfaction in one's life, perhaps even the beginning of a certain settled happiness. Religious Contemplation-in-Action Out of the Secular The first problem facing us is the confusion of secular with religious contemplation-in-action--an understandable mistake since the first naturally leads into the second. Like all forms of contemplation-in-action, the secular variety discovers and promotes remarkable wholeness in the contemplator and in the object contemplated. For example, the portrait-artist, while center-ing her consciousness intensely upon the child to be painted, tends to fall in love with the latter as feeling and insight blend gradually into the beautiful whole of the portrait and of the person portrayed. The craftsman, too, is fascinated as the pitcher, shaping under his hands at the potter's wheel, is lifted out of the clay in a blend of graceful shape with smooth pouring. The 2I am greatly indebted to Vincent Towers, S.J., James Maguire, S.J. and Donald Abel, S.J. for their detailed comments on the rough drafts of this article, to Mrs. Mary Ellen Hayes for advice and technical assistance, to Dr. Julia Lane for expert encouragement, to the Warrenville (!11.) Cenacle community for their helpful.suggestions. Contemplation-in-Action / ~2~ novelist also shares in this disciplined joy of secular contemplation-in-action. Saul Bellow could not have given us Herzog, nor J. D. Salinger presented us with Holden Caulfield of The Catcher in the Rye, unless each had gone through a period of 'possessed aloofness' while in his imagination he watched and chronicled the full-bodied development of Herzog or Holden out of a vast variety of detailed activities. In the artist or craftsman or novelist, then, one witnesses the power of secular contemplation-in-action for producing that beautiful whole which delights the artist's own heart and the hearts of all beholders. But such contemplation-in-action is not limited to the sphere of the arts. Watch parents playing with their firstborn child and note their total concen-tration on eliciting new responses from it. As the child slowly unfolds before their eyes during its first twenty-four months, they become ever more dedicated to educating it to beautiful soundness of body, mind, and emotions. If this is not contemplation-in-action, what is? In a similar way, the neurosurgeon, carefully and even exultantly applying his previous week's study of X rays, medical research, and techniques to a brain operation, also experiences this contemplation-in-action as he restores wholesome life to his patient. So, too, the lawyer contemplates-in-action when she manages to see her way through the myriad details of a personal injury suit towards those underlying legal principles which will structure for her a forceful, tight case on behalf of her client, Nor is the business person without contemplation-in-action when intense ambition is painting a new vision and directing precise lines of energy to effect this vision. The resultant business organization is a daring orchestration of people and processes brought to total life for the wholesome delight of the business person's mind and heart and for the good of the community. Evidently, then, secular contemplation-in-action operates within any work, artistic or scientific, speculative or practical, to produce wholesomeness in both the contemplator and the action-situation. Explicitly, each of us has, in some way, experienced these types of secular contemplation-in-action and implicitly we compare their qualities with those of our own religious contemplation-in-action--to the depreciation of the lat-ter. Each of us asks in guilt: "Where in my religious contemplation-in-action is the intense centering, the fascinated.vision, the possessed aloofness, the total concentration and dedication, the exultant application to life, the deep satisfaction in wholeness, and the intense ambition of secular contemplatives-in- action?" Why should not the religious contemplative-in-action be \ discouraged--especially if he equates secular and religious contemplation-in-action and does not know that they are meant to nourish each other reciprocally and precisely out of their difference. To understand their respec-tive differences, let us consider how they cooperate. Religious contemplation-in-action completes the secular. For the wholes of self and of object discovered by secular contemplation-in-action take on fuller meaning and larger value witfiinthe more comprehensive wholes of the 324 / Review for Religious, Volume 40, 1981/3 everyday world and of God as these are found by religious contemplation-in-action. A dynamic reciprocity operates here between the two types of contemplation-in-action. As the secular contemplative-in-action (artist, business person, parent, neurosurgeon, or lawyer) enters more deeply into the object to find its wholeness, he becomes more aware of his personal wholeness since the intense concentration on the object demands full awareness of his powers. But such total awareness of object and of self eventually leads into fuller awareness of the everyday world since the secular contemplative must fit himself and the object contemplated into the larger world of, e.g., serving a client, supporting a family, relaxing socially with friends; wondering about the worth of the object produced by the secular contemplation-in-action. Eventually every secular contemplative-in-action has to ask those terrible questions: "How do I and my work fit into the ongoing world? Why should I continue to ply my art, trade, profession, parenthood? Where am I, my family, and my work heading finally?" Such questioning usually leads to the more religious questions: "Is there anything more than this total world? Is there someone or something permeating this world and leading it to a higher destiny, a fuller life? Can I contact this mysterious one or am I already doing so?" When such questions finally lead into the experience of a meaningful world and of a transcendent God, then religious contemplation-in-action has evolved out of the secular and now redounds to the enrichment of the latter. To see how this is possible, note what happens when a family friend at-tempts to heal a family quarrel. He listens intently as the various family members describe the events leading up to the quarrel. The friend tries to piece together (to do a secular contemplation of) this setting and the quarrel. Once he feels that he knows the whole scene, he endeavors to help each family member see this whole so that each can experience some healing-into-wholeness as each admits his or her own faults, the good points of other fami-ly members, the need to forgive each other, and the necessity of planning together for a better family future. This secular contemplation starts to become contemplation-in-action when each family member begins to act out of this vision. Such secular contemplation-in-action begins to move into its religious counterpart when each family member finds a reason to act beyond himself or herself for unified family action, e.g., the preservation of the fami-ly tradition or the hope for future family members. Later, this religious contemplation-in-action attains fullness when individually the family members think of themselves and act as Christians carrying Christ's presence within the family, and when socially this same family as a group does healing actions which image the future Great Community of the Great Tomorrow beyond the grave. But factually, this neat cooperation between secular and religious contemplation-in-action often breaks down. There is a tendency in each human to abort secular contemplation-in-action before it can rise into the religious. St. Augustine describes vividly how this happens when a person at- Contemplation-in-Action / 325 tempts .to control the world, his fellow human beings and himself apart from or in conflict with God's law and providence. In this case the secular con-templative so concentrates on another person or a business project or a grand scheme as to lose sight of the more comprehensive wholes of community-justice and of God's people. Here secular contemplation becomes divorced from religious. The result is that the secular contemplative becomes hypnotiz-ed by the object of contemplation (nothing else is of equal value), then abject-ly slavish to the latter (the object becomes the only hope), then frantically con-servative of this object (e.g., a beloved, a job, an ambition or fond hope, a favorite pastime like gambling or fishing, a power over others). Because all the person's efforts are so fiercely focused on saving his project, he tends to dissipate mind, heart, and imagination. Thus, in an ironic way, the con-templating person literally fragments himself in efforts to mold his private world into a lasting wholesomeness which fits his own self-image and peculiar needs, but which fails to fit the true wholeness of the world and the Transcen-dent One. As a result, even a person's secular contemplation-in-action tends to disintegrate when its religious completion is aborted. To put this positively, religious contemplation-in-action is a contempla-tion whose resultant activities aim to render man more wholesome within the wholing of the world as the latter develops within the dynamic whole of the Transcendent God. The vision of Teilhard de Chardin which sees the universe converging towards the transcendent Omega Point is one illustration of religious contemplation-in-action. The exuberance of such religious contemplation-in-action once achieved can then redound upon its secular counterpart to render the latter passionate for truth and eager for beautiful action within its peculiar sphere of influence. F~'om all this it should be clear that secular and religious contemplation-in- action are distinct and mutually modifying phases in the contemplative person's wholesome life.3 To confuse one with the other is, then, to neglect one for the other and even to risk diminishing both since they are so naturally interdependent. But even within.religious contemplation-in-action, there is a further clarification to be made. Its monastic variety is different from the apostolic, even though, again, both types are needed to stimulate and to enrich the life of God's people. Here, too, confusion of one with the other debilitates life. Within Religious Contemplation-in-Action, the Monastic and the Apostolic Differ Discouragement is just as apt to arise from confusing the apostolic and the 3Karl Rahner shows the intimate connection between secular and religious contemplation when he demonstrates that supernaturally elevated transcendentality (i.e., God's self-communication in grace) is mediated by any and every categorical reality, (i.e., by the world). For the Christian, there is no separate sacral realm where alone God is to be found (Foundations of Christian Faith, translated by William V. Dych, Seabury Press, New. York, 1978, pp. 151-152). 326 / Review for Religious, Volume 40, 1981/3 monastic within religious c0ntemplation-in-action as it is from equating secular and religious contemplation-in-action. For, to seek continually the qualities of one in the other is to be permanently misled and disappointed. Although all forms of secular contemplation seek for wholesomeness in con-templator and in object contemplated, nevertheless as many types of secular contemplation occur as there are types of contemplators, e.g., artist, lawyer, neurosurgeon, philosopher, business person, parent, novelist and so on. It should be no great surprise, then, that the monastic religious contemplation-in- action of the Poor Clare or the Carthusian will be different from its apostolic counterpart in the life of lay person or diocesan priest or apostolic religious. In monastic contemplation the monk or nun searches deeply, within the roots of his or her innermost being, for personal wholeness and for the mysterious wholesomeness of God's life within this being. Now such a demand-ing search becomes possible only if the person withdraws from the more active concerns of life in the everyday world of the apostle. In his Contemplative Prayer, Thomas Merton makes it clear that the monk must devote himself in a special way to renunciation, repentance, and prayer if he is to sound the depths of his being for God.' In monastic religious contemplation-in-action, the quiet sinking into self to find God requires a strict control of attention as one undergoes the rigors of hard manual labor, very close community living, sometimes deafening silence, and occasionally piercing loneliness. Thus the relief from cultural pressures which enables monastic religious contemplation-in-action to occur is hardly an escape from suffering the harsh demands of love and of the daily labor for survival. But it is a religious contemplation-in-action diverse from that of the apostle in the world of art, business, medicine, education, and family. Unfortunately, much less is writteri about apostolic religious contemplation-in-action than about the monastic varietywespecially from the view of the layperson.~ Because the apostolic contemplative is ordinarily working in a professional position or a ,trade or a skill-job (secretary, housewife, telephone linesman, and so on) and is frequently involved in team-work, he or she must give much attention to the daily concerns of the world--the very concerns from which the monastic contemplative explicitly withdraws. Ttfis apostolic religious contemplation-in-action is more depend-ent on secular contemplation-in-action for its dynamism because apostolic contemplatives are intently pursuing professional jobs, trades, and skills through eight to ten hours per day. As a result, the apostolic contemplative is more concerned with outer wholeness of self and world, whereas the monastic 'Thomas Merton, Contemplative Prayer (Doubleday-Image, Garden City, N.Y., 1971 pp. 19-20). ~Thomas Vernor Moore's Life of Man with God, (Harcourt Brace~ New York, 1956), though quaint, contains case histories of ordinary people enjoying strong contemplation in action. Contemplation-in-Action / 397 contemplative concentrates more on the inner wholeness. Evidently both types of concern are needed by the civic and ecclesial communities since they complement each other. The outer beauty of technological, scientific, and cultural wholeness must be appreciated and promoted if the inner beauty of man's ultimate meaning and destiny is to exist and to be known in depth. On the other hand, the inner beauty of such wholeness makes possible all the outer beauty since the loss of ultimate meaning and destiny in human activities renders technology, science and culture vacuous: if not vicious. Nor is the withdrawal of the mohastic contemplative to be considered unique to this type of contemplation. The apostolic contemplative must prac-tice a somewhat similar asceticism if he or she is to be a first-rank artist, lawyer, neurosurgeon, teacher, sports star, philosopher, business person, or parent. In order to focus intensely upon the contemplated object, such contemplators must withdraw steadily from distractions, occasionally from family life, often from comforts, not rarely from the spotlight of flattering attention. Though the person dedicated to apostolic religious contemplation-in-action may be immersed in the concerns of the world, still he or she must learn to live hidden within the teamwork of the institution and to withdraw from disruptive self-seeking of fame, fortune, and fun. Such withdrawal is essential if the contemplator is to discover better the wholeness of object, self, world, and God. For the aim of every contemplative is to become more whole in order better to see, in all their wholesomeness, other people, the tasks at hand, professional teamwork, family health, national purpose, ecclesial community and God himself. For this reason, the withdrawal should make one more attentive and appreciative of other people, of one's business, of art and music, of wholesome sanctity (a redundant phrase), of professional skill, of science and technology, and of oneself. Such wholesomeness, when appreciated, gives deep intellectual joy and is the fullest reward for disciplined suffering. Consequently, the various types of contemplation-in-action must be carefully distinguished so that each can be pursued with finesse. But since contemplation-in-action has so many ways of expressing itself according to each one's peculiar gifts, situations, aims, and tradition, it is no easy task to discover one's own way of contemplating-in-action. Since each type of con-templation aims at wholeness of object contemplated and of person con-templating, a major error here could fragment the contemplator's personality and induce shoddy activity within his or her specialized secular contemplation-in-action. With this caution in mind, one delves hesitantly within his experience for the feel of apostolic contemplation-in-action, especially since this experience runs so deeply and so uniquely. Towards the Feel of Apostolic Contemplation-in-Action Because apostolic contemplation-in-action is present deep within many actions of the secular contemplative, it can be approached only gradually 328 / Review for Religious, Volume 40, 1981/3 through four steps. The first step consists in answering a series of questions constructed to bring into better focus the secret unity of one's everyday ex-perience. Later, in a second step, reflection on the various levels of this every-day experience helps us to recognize at what level apostolic contemplation-in-action originates. The third step is to work out an explicit definition of such contemplation according to these levels. Here, in a fourth step, one can finally note the feel of contemplation-in-action as it happens within various levels and modes of experience. But let us now take the first of these four steps by leisurely answering for ourselves the following questions: I. Why do I usually get up on time in the morning and not let people wait? 2. Why do I bother to cook breakfast for others and not just for myself? 3. Why do I share my car with others and, on occasional rainy mornings, leave early to get them to work on time? 4. Why, at the job, do I help out on someone else's project when mine is not finished yet? 5. Why should I avoid the second beer at lunch because it makes me loggy at work? Who really cares about my efficiency? 6. Why scrimp and save for others--esp~ecially if they are likely to squander the savings? 7. Why take work and worries home from the~ job? Why bother studying at night to complete degree work or to be more competent in my next day's work? 8. Why keep up correspondence with friends or answer the third telephone call when I'm so tired at night? 9. Why be the one who usually corrects the children and who gets their resentment? 10. Why sometimes spend money meant for entertainment on the needs of others? 11. Why squeeze into the already packed day the Eucharist and another fifteen or more minutes of prayer? In other words, all these why's add up to a single last question: Why do we stretch ourselves out for others hour after hour, day after day, month after month, year after year? Could the answer be that, amid all our sneaky ways, our clever vanities, our downright sins, and our cute manipulation of others to our own desires, we nevertheless do have a strong practical concern for peo-ple, for their welfare and happiness? Could it even be that, deep within, we each feel God quietly encouraging us to stretch our lives out to others? Could it be that, deep within, we want to delight the heart of God? If so, then this is what is called "the stretch," the almost constant doing.of the more difficult out of respect for others and for God. It is, in other words, the willingness to bleed slowly for loved ones and even, at times, for mere acquaintances. This "stretch," then, turns out to be a dynamic unity running through all the day's events to give them meaning and direction. Could it be that this is our seeking Contemplation-in-Action / 329 for God, our God-hunger? Is this our restlessness with anything less than God--a restlessness which renders us mystified at the self-serving actions of the trifler, the super-ambitious, and the bun vivant? Indeed, is this "stretch" or God-hunger the apostolic contemplation-in-action for which we are searching? It would seem not. For such contemplation lies underneath "the stretch" to make it happen. We must yet distinguish various levels of experience and then move underneath each to find the deepest level from where apostolic contemplation-in-action originates. And we find that there are four levels of experience to distinguish. The first or sur-face level is where minor irritations, like the sound of loud rock-and-roll music or the itch of eczema or the sudden hiccup occurs and where minor joys like a satisfying meal or a long sleep or a relaxed laugh, happen. Underneath this surface level, lies the second or physical level where the pains of ulcers or neuralgia lurk and the joys of exuberant good health or of strong sexual pleasure energize one. Underneath these two levels is the third or psychological level where one trembles with fear of failure in one's work or shrinks at seeing the beloved suffer, and where one also is Warmed with the security of being .loved deeply and faithfully by an admired person, or experiences the deep satisfaction of witnessing one's children growing up well. Underneath these three explicitly conscious levels which we all can recognize lies a more hidden fourth level known only implicitly, i.e., by con-trast with the top three levels. Thus a person can feel great joy and serenity at this fourth level, while at the upper three levels he feels terrible suffering and apparent fragmentation. Or the reverse may be the case. "Everything is going my way in health, job-~atisfaction, family life; I've got everything--except that I feel uneasy and deeply restless underneath all of this." In both in-stances, the person feels almost schizophrenic--so clear is the distinction be-tween the top three levels and the deepest fourth level of experience, so direct-ly reverse is the flow of events between the top-three and the fourth levels. Puzzling as this experience is, it is also a revelation of the fourth level where the root of contemplation-in-action lies and it will eventually lead us to the "feel" of apostolic contemplation-in action.6 Apostolic Contemplation-in-Action Is a Heart-Awareness of God and His People To state matters bluntly, apostolic contemplation-in-action is not "the stretch," the disciplined reaching out to others and to God from the third level of experience. It is not the constant calling to mind of God's presence, nor 61 have given a fuller description of these four levels of experience in "The Fourth Level of Prayer: Mystery," (REVIEW FOR RELIGIOUS, VOI. 39, 1980/6. pp. 808-810, 817-819). Confer also "Phenomenology, Psychiatry, and Ignatian Discernment" (The Way, Supplement #6, May, 1968, pp. 27-34) by Felix Letemendia and George Croft for a similar description of four levels of experience. 330 / Review for Religious, Volume 40, 1981/3 constant explicit aspirations, not the "Jesus prayer," nor one's favorite scrip-tural mantra on the second level of experience. It is not constant conversation with God on the second and first levels.7 Apostolic contemplation-in-action may cause these behaviors, but it is not any one or all of them. Rather, it is more like a heart-awareness of God, an affectionate and deep alertness to God in all events, a strong and warm conviction of God's loving presence at the fourth level underlying and yet permeating all life's experiences and hap-penings. 8 This heart-awareness seems to be always operative, like the buoyancy of a cork under water, always unobtrusive, like quiet background music in office or dining room, always implicit, like a mother's awareness of noisy children in the backyard while she is concentrating on a new cake recipe; always pulsing, like the tennis player's awareness of the beloved watching his match from the grandstands; always underlying, like the companionship between two friends whose attention is riveted on an engrossing motion picture; always growing osmotically, like the friendship between two people sitting in the front seat of a car and silently viewing the. countryside during a long trip. This heart-awareness appears not in the least to interfere with conversation or with algebra-solving or with. business-planning or with party-laughing or with landscape-painting or with surgical operating. Indeed, it can be said that this heart-awareness is actually a person's awareness of God's awareness of him while he works through the events of the day--much as when the lover tennis-star is implicitly aware of his beloved's awareness of him as she sits in the grandstand watching his play.9 This heart-awareness is like the alertness of the saints to God's providence in small happenings. God, like the air, is embracing the saints, enabling them to breathe, acting as the medium for all the surrounding events. In such an at-mosphere, nothing is insignificant. There is a second way in which this heart-awareness of God, called apostolic contemplation-in-action, can be described. It seems to be also a per- 'In reading Henri J. M. Nouwen's books and articles on spirituality, I have rarely felt anything but strong agreement--except for one article: "Unceasing Prayer" (America, Vol. 139/3, July 29--August 5, 1978, pp. 46-51), where Nouwen declares: "We convert our unceasing thinking in-to unceasing prayer when we move from a self-centered monologue to a God-centered di;~logue (p. 48)." Though he characterizes this prayer as contemplation, as attentive looking at God, and as presence to God, still the heavy emphasis on thinking and imagining in the article could lead the reader to a false mentalistic perception of praying always. 8In Love Alone (Herder and Herder, New York, 1969, p. 89), Hans Urs Von Balthasar compares the unceasing prayer of heart-awareness to the "the way a man is always and everywhere influenc-ed by the image of the woman he loves." 9 John S. Dunne (The Reasons of the Heart, Macmillan, New York, 1978, pp. 46-54) gives an acute description of this heart-awareness of God wherein one feels known and loved deeply by God. He puts it in Meister Eckhart's terms: this is a laughing between God and man which images the Trinitarian life of mutual joy between and in the three persons. Contemplation-in-Action / 331 son's awareness of God present within him and working out through him into the lives of others. It would explain somewhat Paul the Apostle's remark: "I live now, not I, but Christ lives in me." In this implicit heart-awareness there is even a sense of acting beyond one's capacities, or of being borne along to meet events for which one feels strangely prepared beforehand. This does not imply that such experience is without suffering. On the contrary, the heart-awareness has the tendency to make one more sensitive to the suffering of others and of one's self and even more ready to assume sorrow. For, remarkably, this heart-awareness opens one up not only to God but also simultaneously to God's people and his world. It would seem to contain a readiness for friendship, and for the obligations consequent upon friendship. It is not a state achieved by spiritual gymnastics, by much reading on the meaning of life, by the use of diaries, by experimental prayer-sessions, by con-stant aspirations, and God-conversation, or by psychological dynamics. Rather, it seems to arise within the disciplined service of others out of love. In other words, "the stretch" seems to set up the conditions in which this heart-awareness, this apostolic contemplation-in-action, occurs. The latter would seem, then, to he a natural development in a healthy life of service to God and his people. It appears to be an availability to others which is adaptive~to their needs, hopes, joys and sorrows and which consequently takes on emotional coloring and religious content by way of this adaptation. For this reason, it would seem that apostolic contemplation-in-action is not an esoteric gift but one which is given to many good people by a God eager to promote such heart-awareness of himself and of his people. After all, such awareness would seem to include a penchant for fulfilling the two Great Com-mandments under a vast array of different circumstances and, therefore, under many diverse modes of action. It is time, then, that we considered some of these modes. In this way we can experientially both test the understanding and get the feel of apostolic contemplation-in-action. Various Modes in Which Apostolic Contemplation-in-Action Is Felt Apostolic religious contemplation-in-action as heart-awareness of God is, then, a deep good will towards God, a warm desire for God, a loving remembering of him in his people and his universe. This single basic convic-tion naturally expresses itself in a thousand different ways according to the thousand diverse activities of the apostolic contemplative. Among these thou-sand ways are the following eleven (if you can recognize them in your ex-perience, then you have, I would ~hink, the "feel" of apostolic contempla-tion- in-action): 1. Hope: a pervading sense of the worthwhileness of one's present life and work for the future; a certain fearlessness in facing radical changes within one's community amid the sudden turnings of history. "Why is everyone so depressed?" 2. Patience: St. Paul's hypornone, the strength to stand underneath and to 339 / Review for Religious, Volume 40, 1981/3 hold everything together when all seems to be coming apart and others are deserting the supposedly sinking enterprise; a kind of dilapidated, yet dedicated, serenity amid much suffering and uncertainty. An ~'old-shoe" type says: "What's the big ~panic about?" 3. Need to be Hidden in teamwork: a wanting to contribute one's best quiet-ly; and yet, in times of stress, a boldness to take on the tough job of leadership. "Tell me what you want done--and if you can't tell me, I'll tell you." 4. Passive Alertness to Others: a willingness to wait, to listen, to hear out a person or a situation; a deep respect for the individuality of others; a refusal to domineer in conversation-work-dispute; no demand for a return on love given--because of trust in the other and in God. "I've got time to listen. Relax." 5. A Senseof Being Companioned through the day (at the fourth level): never being alone because at the centei" of one's heart and of the whole world'is the beloved: a turning to God, and frequently finding him there waiting. "Why worry about anything so long as the Lord is with me?" 6. Sense of an Intimate Providence in one's life, of being cared for with remarkable delicacy: events that at first put everything in jeopardy and turmoil eventually turn out to be fortunate; chancehappenings are later seen to fit together with precision; surprises'are taken as God's special attention to a person rather than as senseless interruptions to his or her life. "Someone loves me and is guiding me to himself over this rough road and dangerous terrain." 7. Sense of Belonging to God, to the Church (his people), to the mother of God, to one's community (parish, family, neighborhood, religious order, charismatic prayer-group): a sense of finally being at home--no matter where I travel; a deep content with God, world, oneself in the midst of contradiction. "Yes, my God owns the world--now what's the problem?" (". the world, life and death, the present and the future, are all your ser-vants; but you belong to Christ and Christ belongs to God" I Co 3:22-23.) 8. Firm Conviction of Doing Exactly What God Wants at the Moment and of not wanting to do anything else or to be anywhere else: a sense of rightness (without righteousness) about one's present action; a determined sense of vocation which is nevertheless ready for change; riding hard, yet sitting easy, in the saddle. "For the moment this is where it all is." 9. Constant Hunger to Serve Others: to give them joy, to help them expand their personalities in happiness-knowledge-commitment--even though the servant (e.g., teacher, counselor) will be soon forgotten and very likely will have little'to show for his or her services. "How can I be of help without getting in your way?" 10. A Steady Sense of Gratefulness to God: for the fullness of one's life--for each person, event, knock-at-the-door; a wonder at how much God has entrusted to oneself; gratitude, the mark of maturity and full humaneness. Contemplation-in-Action "How could you be so good to me, Lord?" 11. Finding God in Others: seeing by faith that this person is beloved by God; not projecting some Christ-image on the person so that the latter is not seen for himself and is therefore depreciated, but rather discovering this new value in the person, and therefore serving him more carefully, listening to him more attentively, finding his core-goodness. "He is my brother and Christ's brother.'" 0 These eleven modes (they could be a thousand) have an inner unity amid their diversity." First of all, each is concerned with the wholeness of both the contemplative and the object contemplated. For example, hope sums up the whole past and present to send the totality into the future without a constrict-ing fear; patience serenely holds the present fragmenting situation together; hidden teamwork binds the group together and offers leadership when fragmentation or misdirection threatens; passive alertness to others offers time and support for the healing process; the sense of being companioned at the center of one's being leads into a sense of providence intimately and delicately converging all events towards a full future goodness; the sense of belonging to God-community-worm produces a wholesome contentedness which paradox-ically can issue into fierce efforts to build a better community and world with the firm conviction of doing exactly What God wants at the moment; the con-stant selfless hunger to serve others naturally builds wholesome community; and the steady sence of gratefulness to God means gratefulness to other which, in turn, produces the close unity of friendship.'2 Clearly, then, this heart awareness of God, this apostolic religious contemplation-in-action, fulfills well the definition of contemplation as the perceiving and the building of wholesomeness in the comtemplative and in the object contemplated. There is a second inner unity among these eleven modes of contemplation-in- action. Evidently, each mode is itself an attitude (an habitually lived value) which inspires and molds the.activity flowing out of it. In other words, the mode of contemplation controls the actibn of apostolic religious contemplation-in-action. But each of the eleven attitudes embodies, in its own way, a single attitude common to them all: a total accepting of all reality (God, t°Yves Raguin, S.J. (Paths to Contemplation, translated by Paul Barrett, O.F.M. Cap., Abbey Press, St. Meinrad, Ind., 1974, p. 82), stresses that "the love of God teaches us to love others for themselves., just as they are, with all their defects and with all their hopes." Here he finds common ground between Eastern and Western schools of contemplation, but also great differences (pp. 4-11). "In How to Pray Always without Always Praying (Fides/Claretian, Notre Dame, Ind., 1978) Silvio Fittipaldi, O.S;A., speaks of prayerfulness as a basic life-orientation under!ying all one's activities (p. vii). He then deftly shows how deep questioning of everyday events (pp. 11-27) and a constant wondering-longing about life (pp. 29-40) can be a praying always. These are two more modes to add to the eleven already noted. '21n his Letter to the Colossians, St. Paul, when listing the signs of Christian growth (1:9-12), ap-pears to mention five or six of these modes of contemplation in action. 334 / Review for Religious, Volume 40, 1981/3 world, self, people) and a sense of being, in turn, accepted by all reality.' ~ This attitude is a deep welcoming of all the people and events of life--an attitude symbolized when one's arms are extended wide in service and one's face bears a confident smile of trust." Now among the eleven modes, one may rise in prominence to succeed a second which then recedes to be called upon at a later time for a different situation. Though a person~may temporarily feel, for example, less hope or less sense of intimate providence, nevertheless these attitudes remain even though submerged under the new succeeding mode of, e.g., passive alertness to others. Meanwhile, the single deepest attitude of simple acceptance or welcome is being expressed in one of the eleven (or one thousand) modes. The modes, of course, vary according to the needs of the situation, the type of work being done, or the growth-phase of the contemplative-in-action. But always the single basic attitude of welcoming acceptance knits them together with expectant trust in God and his world. Could it be that this unify-ing attitude is what enables the apostolic contemplative "to pray always"? Could it be, then, that this basic acceptance of God and of his world is the ac-tive embodiment of a man's fundamental option?" The negative side of this acceptance is dramatized in the death-bed rejection of family, God, and world, when the dying person implies: "God, you'v.e cheated me consistently with this harassing world of yours and with this demanding family of mine. Now stay out of my life forever." Such basic cynicism, bubbling corrosively in each of us, can eat away the roots of apostolic religious contemplation-in-action. To face our cynicism may be to see more clearly the radical source of such ~c.ontemplation. Human Cynicism Versus the Divine Indwelling Over our contemporary culture a vast cloud of cynicism rolls, paralyzing the self-sacrificing attitude which empowers apostolic religious contempla- "Hans Urs Von Balthasar, in his article "On Unceasing Prayer" (Theology Digest Vol. 25/1, pp. 35-37), takes this basic attitude to be a readiness to hear God's word at all times in all things, events and persons. "To pray always, therefore, means to make real what is--in turning to God and to the world." For Von Balthasar, such constant prayer is kept alive by articulated or formal prayer in which it is remembered. "The books of George Maloney, S.J., sketch this weldoming attitude in various ways. Inward Stillness (Dimension Books, Denville, N.J., 1976), sees it as a loving surrender in all things to God's loving guidance (pp. 91-92) and as a heart-prayer of constant thankfulness (p. 99). Nesting in the Rock (Dimension Books, 1978, pp. 86 ff.), develops this theme. The Breath of the Mystic (Dimension Books, 1974, pp. 181-183), speaks of contemplation-in-action as a "contuition," a simultaneous awareness of the creature and of the dynamic presence of God within the creature as its ground of being; it is, then, a lov, ing affinity for all with all b~ings. ~qn his How to Pray Today (Abbey Press, St. Meinrad, Ind., 1975, translated by John Beevers, pp. 40-41), Yves Raguin, S.J., finds that the basic disposition for prayer is acceptance of the human condition. Such acceptance first acknowledges that every good act is under the influence of the Holy Spirit and then enjoys this fact amid all the ups and downs of secular activity. Contemplation-in-Action / 335 tion-in-action. In the face of mammoth social problems, contemporary man is oftencounseled: "Always watch out first for Number One, otherwise you'll be suffocated by other people's needs." The human mind and heart then con-cludes: "Apostolic contemplation-in-action is impossible." And the Lord replies within the heart of each person precisely as he responded to Peter's similar complaint in the episode involving the rich young man: "Yes; it is im-possible- without God." This complaint often takes the form of an objection: "How can I who am so aware of my own fragmentation and partialness be expected to help others to wholesomeness? Who am I to attempt apostolic contemplation-in-action?" The very formulation of this objection is a humiliating experience, yet the humiliation happens to be the first step in doing such contemplation-in- action. Tho married couple raising three young children has known from the days of the first birth that the one spouse's partiainess will, paradoxically and often humiliatingly, be the source of the other's wholesomeness. Hus-band and wife need each other's partialness to become whole, just as they need their own growing wholesomeness to lure their children to wholesome living and just as they need their children's needs tO call them to greater wholesomeness of action. Christ, knowing thoroughly the agony of bringing fragmentation to wholeness, is there to help with Cana's sacrament of matrimony. Thus, apostolic contemplation-in-action, through this sacra-ment, can be intimate to the daily routines of married life; while at the same time the seeming impossibility of marital contemplation-in-action reveals to the cynical that the heart-awareness of God and his people is pure gift. Not rarely the most cyn. ical person of all concerning apostolic contemplation-in-action is the priest ministering the sacrament of reconcilia-tion, that efficacious sign of ultimate wholeness. In the confessional, his fragmented, partial self laments: "I should be confessing to this good pe{son, not he to me. His wholesomeness comes through the more deeply he sorrows over his failures to be of help to his wife and children, his friends and co-workers." Yet as the Lord permeates the priest's absolution to heal the peni-tent, he simultaneously heals the priest precisely through the iatter's humilia-tion at his own fragmentation. The gift of reconciliation for the penitent can often contain the gift of apostolic contemplation-in-action for the priest. Somehow, in allowing God to work through him, the priest has acted beyond his own capacities as a human being and has simultaneously increased the wholeness of the penitent and of himself. But this example is not meant to imply that apostolic religious contemplation-in-action is easily acquired and done. For this basic attitude of welcoming acceptance of God and world, this heart-awareness of God and his people, animates and directs "the stretch," that continuous, disciplined action of serving, healing and challenging others beyond one's own capacities. For the gift of heart-awareness of God and his people demands that the apostolic contemplative constantly and painfully grow in generous action for 336 / Review for Religious, Volume 40, 1981/3 others. To operate beyond one's capacities in this way means to take risks con-tinually and to undergo humiliations inevitably. There must, then, be some unique source of illumination and strength within the being of the apostolic contemplative-in-action. Otherwise, he or she would fragment under the pressures and demands of such a life. It would appear that the divine indwelling of the Trinity is this ultimate source for apostolic religious contemplation-in-action. In Christ's prayer for his disciples (Jn 17:18-23), a prayer of "wholing" action, he speaks of "send-ing" the disciples, and all his believers, just as the Father had sent him so that "All may be one as you, Father, are in me and I in you; I pray that they may be [one] in us, that the world ma.), believe that you sent me." Apostolic contem-plation- in-action becomes, then, the manifesting of the Son, Jesus Christ, to the world in the apostolic actions of the contemplative. But the very action promoted by Jesus within the contemplative has also contained Jesus' mani-festation of the Father to this contemplative. As a result the contemplative's action in the world reveals both the Father and the Son. In this way, the apostolic contemplative becomes Their living glory expressed for all to see in the contemplative's maturing manhood or womanhood. Such action enables Father and Son to be present incarnately to the world. At the same time, the Spirit, indwelling in the people of God and in the contemplative, inflames the contemplative's actions so that they become more truly and fully acts of love (caritas) which simultaneously cause wholeness in others and in the con-templative. Here apostolic religious contemplation-in-action is seen to go far beyond the human capacities of the contemplative as it heals the world into wholesomeness through "the stretch." At this point, the problem of apostolic contemplation-in-action becomes more evident. Misunderstanding of it makes one feel falsely guilty for not hav-ing mystical graces of extraordinary mental vision and will-strength, for not being able physically to see Christ in the other, for not keeping the morning's solitary prayer in unbroken continuity through the day, for not enjoying fre-quent upsurges of strong consolation during work. But rather, it would seem that apostolic contemplation-in-action is the gradual and painful explicita- ~tion of the divine indwelling operative in all the contemplative's actions. It is the slow bringing-to-consciousness of the Trinity's workings within the con-templative's actions, within "the stretch." Now this gradual awareness is, concretely and basically, the apostolic con-templative's developing attitude of welcoming acceptance towards God, his people, and his world. By operating unobtrusively behind and within all the contemplative's actions in the world, this attitude leaves the contemplative's senses, mind, emotions, decision-power, and imagination free to concentrate on the particular work and the persons at hand. As a result, the contemplative is not less, but more, present to the work and the people; not less, but more, alert to their needs; not less, but more, hopeful of their expanding wholesomeness. Such total dedication, made possible by apostolic religious Contemplation-in-Action / 337 contemplation-in-action, becomes that magnificent self-forgetfulness which Karl Rahner sees as "praying always" and as beautiful surrender to God." Consequently, this deep heart-awareness of God and his people which constitutes apostolic contemplation-in-action can be a gradual expansion of the indwelling Trinity's effective presence within the contemplative's "stretch." This presence rises slowlythrough the contemplatives's whole be-ing so that his arms can go out in self-forgetting welcome to God and his world. Thus, the contemplative's subsequent actions carry ever more passion, strength, intelligence, compassion and wholesome beauty. Such con-templative action can then manifest strong love without crushing the beloved and competent service without condescension to the beneficiary. For it will in-clude the fuller action of the indwelling Trinity seeking to make all humans one as the Father, Son and Spirit are one in their own eternal wholeness of the divine family. ~6Karl Rahner, The Religious Life Today (Seabury, New York, 1976), p. 49. The" Active-Contemplative" Problem in Religious Life by David M. Knight Price: $.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 The White Robed Citadins of Paris M. Grace Swift, O.S.U. Sister Grace teaches at Loyola University of the South. Her mailing address is: Box 192; Loyola University; New Orleans, LA 70118. Ancient bells begin their clamorous count-down of eleven hours. A hooded nun, enshrouded in yards of creamy white wool, rises from her place on the matted rug-covered nave floor of St. Gervais et Protais Church, Paris. She mounts the steps, bows deeply before the icon enshrined on the massive altar, and with her Easter taper, lights the seven-branched menorah standing in back of the Eucharistic table. The Sunday liturgy begins as the celebrant and choir proclaim the central theme: "All you who have been baptized in Christ have put on Christ, Alleluia." During the next hour and a half people from all corners of Paris, indeed from all corners of the world, will find themselves involved in a liturgy that is uniquely prayerful, reverent, dramatic, and stunningly beautiful. For this is why this community came to be--to provide for harried urbanites a setting where they could find an oasis of prayer, where a celebration of the sacred mysteries could unfold with the leisurely, spellbinding grandeur of a true monastic milieu. The people of Paris have voted with their feet for the effort. Before the liturgy begins, the monks (roughly about a dozen) enter individually and kneel on the left side of the wide nave, their prayer area en-cased on two sides by choir stalls. An equal number of nuns, wearing the same deep-sleeved white habit enter, with only one apparent difference in their clothing: the nuns wear the capuche on their heads, while the monks allow it to hang down the back. In back of the kneeling monastic communities, the nave is filled with worshippers whokneel, like them (and very close to them), on the reed rug. Others sit on benches or chairs at the sides and in front of the altar area. In France, one may look in vain in many churches for young people at- 338 Citadins of Paris / 339 tending mass, but here, they are conspicuously evident. One willowy lad sits cross legged on the floor, proclaiming by his rigidly straight back and tucked in chin that he has dabbled in Zen. At times, many of the youths uninhihitedly imitate the profound, fetal-positioned bows of the worshipping monks and nuns. Some wear the special metal cross that identifies them as youths who have spent a week at Taiz6. A turbaned black girl peals forth the French lyrics with the sobbing overtones her tribal ancestors once used to summon dark Senegalese spirits. No guitars, no cheap gimmicks draw them there, for this liturgy is designed to meet the tastes of some of the most cultured urbanites of the world. Along with the youths, a solid strata of bourgeois Parisians also compose the congregation. Everywhere one spots nuns of various congrega-tions, as well as many men who by their nondescript blue and gray suits reveal to a trained eye that they are French priests. They, too, need the nourishment of St. Gervais. As mass progresses, a drunk ambles down the side aisle and dazedly turns 360°. With a blank stare at the congregation and a gesture of appeal with his hands he mutters, "Mes fr~res." He provides no lasting distraction, for all attention is riveted on the liturgical drama. Its magnetism lies not only in its splendid integration of prayer and majestic Byzantine-style music, but also in the witness of the monks and nuns themselves. The communities in charge of this liturgy are now called Les Fraternit~s Monastiques de Jerusalem. The monks started life under the leadership of Pierre Marie Delfieux on November 1, 1975, with the invitation and blessing of FranCois Cardinal Marty of Paris. On December 8, 1976 a company of women formed in a neighboring area near the Church of Notre Dame des Blancs Manteaux. The Rule specifically states that there never was or would be any intention of having a mixed community; each group has its own separate establishment and administration, though they do celebrate the liturgy together and share the same spirit and aims--to be monks and nuns in the city, or citadins.~ They have no pastoral, sacramental, teaching, or organized charitable commitment. Signs notify the public that for weddings and sick calls, they can contact the neighboring churches. The members of these groups aim chiefly: 1) to be present in the city and 2) to celebrate the liturgy and divine office in company with the townspeople. The liturgy being a prime concern of their existence, they take time to plan and execute it with all the artistry their con-siderable, combined talents can effect. In choosing a style of.music for their services, the leaders concluded that much of the contemporary church music was shallow, both musically and theologically. Wanting a dominant style that would manifest a global unity, 'Two articles in French give some information al~out these communities: Jean Leclerq, O.S.B., "Tendances Monastiques Actuelles," Nouvelle Revue Theologique, 10e Ann6e, No. i (January- February, 1978), pp. 90-102 and "Naissance d'une Fraternit~ Monastique ~t Paris," Carmel (April, 1976), pp. 56-66. 340 / Review for Religious, Volume 40, 1981/3 they chose Byzantine modes to accompany their Roman liturgy. With lyrics based upon psalmic and patristic sources, translated effectively into French, the simple, strong, rolling harmonies are easily mastered. The result is almost total participation by the congregation. St. Gervais boasts one of the oldest and finest organs in Paris. It is used selectively and effectively at the end of the liturgy and during special times of meditative prayer. The sisters, with beautiful, clear voices, take an active role in leading the singing, in reading, and in gathering together the offertory procession, which always includes lay people and children. An abundant use of incense in the liturgy adds even more of an aura of Byzantine mystery to the ceremony. The Fraternit6 includes several priests. For the Sunday liturgy, the con-celebrants sing, in three harmonic parts, the canon of the mass. Some other parts of the mass, sung alone by the chief celebrant, are accompanied by a background of soft, harmonic melody, hummed by the monks and nuns. At communion time, the frdres and soeurs draw together to form a half-circle about the altar, completed sometimes by lay. members of the congregation. The priests chant in harmony: "Receive the body of Christ," to which the congregation responds in the same harmonic parts: "We receive the body of Christ." A huge host, the size of an American dinner plate, is broken and dist~'ibuted to the encircled brothers and sisters. The same sung ritual accom-panies the chalice. The result is a moving evocation of a truly shared banquet. The total impression given by all the reverent and graceful movements of the mass is that this is the most important event in the lives of the celebrating com-munity- which is just as it should be. The Monastic Fraternit6s The vocation of citadin was revealed to the founder of the F.raternit6s after profound searching in prayer. The rules for community life have been developed in stages, after actual experience in communal living. The guidelines (for communal use only) are now contained in two mimeographed volumes: l) Au Coeur des Villes, au Coeur de Dieu (At the Heart of the Cities, At the Heart of God) and 2) Le Livre de Vie(The Book of Life). Abundant scriptural references in the latter remind the reader that Mary lived, Jesus taught, the apostles evangelized, and prophets and priests of old sacrificed, in the city. Christ fought the devil and conquered him in a city; the fire of the Holy Spirit descended in a city. The beloved of the Canticle sought her Lover while running about the city, and one day He will make the city his beautiful spouse. Indeed, Heaven itself is a City. "It is there that we must remain," the Rule affirms, since God himself dwells there, and thousands of his brothers work, love, weep, sweat, sing, search, struggle and pray there. The Church of St. Gervais is surrounded by all the civic bustle entailed in commerce and governmental administration. It is near the Quais du Seine where lovers stroll l and tourists buy postcards. Its metro stop is H6tel de Ville, the seat of many offices of Parisian city government. Walking in another direction, a visitor Citadins of Paris / 341 soon meets Rue Rivoli, a thriving center of cheap stores and sidewalk vendors selling anything from ice cream to wool stockings. The picturesque Tie Saint Louis, an ancient area called the Marais, and le Forum des Halles are also located in its orbit. The Rule does not lightly gloss over the difficulties of trying to live a monastic life amidst the allurements of one of the world's most beguiling cities. But, the Livre de Vie asks, "Being torn in two directions, is this not the cross?" To be able to live in the city without succumbing to its worldliness, rules of life are spelled out in the Le Livre de Vie which provide for the monks and nuns an armor of fraternal charity, interior and exterior silence, and liberating poverty. Concrete community guidelines focus upon five related points: 1) Fraternal Life 2) Prayer 3) Work 4) Silence and 5) Welcome and Sharing. Fraternal Charity The Rule never ceases to demand love, both of humanity in general and, harder still, of each other. "Only a very great love can offer the world a legitimate and fair defiance," the Livre de Vie explains. "Our vocation is to be a theophany of the love of God, a living icon of the Trinity. There is no more beautiful liturgy, no more eloquent witness, than that of fraternal love. We must live in the heart of the city the mystery of that love." Along with such a sublimely beautiful articulation of theory, the rule gives some concrete sug-gestions for achieving it: "Ask each day that God pour into your heart love for your brothers, and also to place love for you in their hearts. God can refuse nothing to a community who prays this way., ask the trinitarian God to reveal to you the secret of his unity in plurality . In order to succeed in loving, become transparent. Let yourself be known and seek to know. Knowledge opens the way necessarily to love . Do not be content to be a brother of all; be also a friend of each . Pray that the monastic fraternity be entirely translucent to the Presence of the Word, as a foyer of Light . " Prayer Designedly, the community life of prayer has both very public and very private features. Compline is said in their own oratories, but for the monks, the other hours are sung in St. Gervais, with public participation. The p~riod of evening pra~;er begins around 5 p.m. At that time, monks, nuns and townspeople begin to gather for meditative prayer, followed by the evening office. The office flows into the liturgy about 6 p.m., which finally finishes about 7:15. On Thursday night, the monks keep a prayer vigil from 8 p.m. to 7 a.m. "Pray in the night in the center of the miseries and joys of the city, where ~God has placed you, as a watchman awaits the dawn," the Livre de Vie exhorts. The founders realized that the execution of such a horarium and liturgy each day could be draining; for that reason the communities have a poustinia (desert) time during Sunday afternoon and the full day of Monday, 342 / Review for Religious, Volume 40, 1981/3 which is spent in the country outside Paris. They join Parisians in the national custom of taking a grand vacance during the month of August. Work To support themselves, the members of the Fraternit~s must take jobs in the city. Guidelines demand that their work must be truly useful, prayerful, well executed, and bear witness to their professed poverty. In line with their vow of obedience, their job is chosen in consultation with the prior and council of the community. No job may be taken which could alienate or destroy their religious equilibrium. By a deliberate option to work only part time, they hope not only to free themselves for liturgical participation, but also to manifest to an acquisitive society their own disinterest in amassing wealth. Though they take menial jobs, there is no political aim or thrust to this option. "Ni Marx, ni Keynes, ni Mao. mais Jesus," declares the Livre de Vie. They are to have no role whatsoever in political life, since in that arena, divisions, confronta-tions and compromises are the rule of life. Instead, they are to manifest the Gospel of Peace in the polis by their lives of justice and truth. This alone is their "political" role. However, in an elocution to the community, Cardinal Marty urged them to be "revolutionary"-- but revolutionary in fidelity to their monastic commitment only. Silence To combat the noisy assaults of city streets, with their roaring, swirling masses of buses, autos, motorcycles and scurrying citizens, the monks and nuns are urged by rule to drink deeply of the wellsprings of prayerful silence: "At work, in the street, in your comings and goings, in the public transport, in the midst of the brouhaha of the city, carry interior silence with you. Take, each day, large expanses of silence, and when the evening comes, meditate on your couch in peace and silence. God lives in you; listen to him." Welcome and Sharing One purpose of the Fraternit~s is' to provide an enclave of such silence and peace for other Parisians. Guests are welcomed to full participation at the silent dinner served at their flower-bedecked wooden tables. In contrast to ~normal French custom, no wine, and little meat are to appear at the table. Round loaves of thick crusted, substantial bread form an important part of their diet: Though visitors are welcome, there are definite limits placed upon thepenetration of Paris (and the world in general) into the horarium of the monastic community. Afternoons are for lectio divina. The Livre de Vie tells the entering candidate to leave aside his address book, and to give up once and ~f for all shows and cinemas. Television has no part in their life, but a summary of the day's news is read at breakfast from the newspaper. Citadins of Paris / 343 Life-Style Guidelines for the community actually allow for a diversity of life-styles and a diversity of relationships to the community, within limits. However, only those who agree to follow the Livre de Vie may make final profession. Presently (1980) the Fraternit~s have the status of a pious union. After a postulancy of three months and a novitiate of two years, a candidate makes temporary profession "entre les mains" (between the hands) of the prior. After a period suitably long to discern a true vocation to the life, the bishop of the local church receives the perpetual profession of vows of the candidate in the local church, for the universal church. The coule blanche, the liturgical habit, has many sacred significances. It reminds the wearer of his white bap-tismal garment when he dons it. Its radiant whiteness recalls as well the Transfiguration and the angel on Easter morn, who wore a garment white as snow. The Ancient One in Daniel's vision had snow bright clothing, and a man in dazzling robes appeared to Cornelius in Acts. At home, the monks wear a short, blue hooded smock, topped by a wooden cross suspended from the neck. The latter is also worn with their street clothes. The sisters, like many other groups, have types of non-liturgical dress that vary with their jobs and mode of life. Several wear floor-length blue habits, veils and capes in the streets. Others wear the simple clothing of working women. Spiritual Wellsprings The founder acknowledges his debt to many traditions in developing the spirituality of the Fraternit6s: to Benedict, Dominic, Augustine, Theresa of Avila, the Early Eastern Fathers, Charles de Foucauld, and above all, to the first Christian community described in Acts, as well as the fraternity immediately surrounding Jesus Christ himself. The Livre de Vie and Au Coeur des Villes are liberally enriched with quotes from sources as widespread in time as St. John Cassian and Catherine de Hueck. Believing that communal self-sufficiency in spiritual matters is ossifying, members are urged to nourish themselves on outside resources. The candidate is encouraged to spend a week at a school of prayer at Troussures, France, and make a retreat at a monastery such as St. Benoit sur Loire. Finally, a month-long desert experience at a place like Assekrem, Morocco, is encouraged. Future Plans It is quite evident that this group has tried to proceed every step of the way attuned to the promptings of the Spirit. The Fraternit6s have been invited to bring their type of monasticism to various cities. So far, they have accepted one invitation: under the priorship of Bishop Michel Marie Darmencieo, a member of the Fraternit6, they now are situated at St. Victor's Church at Marseilles, the scene of a monastery established by St. John Cassian. By rule, the community is forbidden to own property or t6 build anything. Wherever they go, they must rent their dwelling place. Into whatever city they do go, ~i44 / Review for Religious, Volume 40, 1981/3 ~they will enter with the purpose expressed in the explanatory sheet distributed in St. Gervais; to "experien.ce the difficulties, alienations, struggles, work, constraints, fatigue, noise, pollution, pains and joys, the sin and the holiness" of the city. Wherever they go, they likewise bear with them the spirit expressed in the Livre de Vie: "Do not forget that the community where you live is the privileged part of the universe where you are to situate yourself. May your monastery be first of all a part of the world where there is life, where love is shared, where joy, work, fervor, praise and peace are to be found. As at home, so also in the world. Reveal and find God in the heart of the world; remember its first beauty and anticipate its happiness to come. In the desert of the urban world may your monastery be an oasis of peace, prayer and joy; an epiphany of Love." On the final page of the Livre de Vie, Psalm 136 is transcribed: . If l forget you Jerusalem, Maymy right hand wither. One does not easily forget a liturgy at St. Gervais in communion with Les Fraternit~s Monastiques de Jerusalem. End of Drought 1 half awoke last night And wondered if I'd heard Soft whisperings outside my window. 1 was about to go back and continue my dream Then 1 stopped--and listened again. Yes, it was true A gentle rain Soft falling on my lawn. The bone cracked earth and croaking grackles Could drink again. It was a stealthy rain Loathe to intrude on the silent sleepers. Then in the morning it blew full blast And blessed the farmers and the flowers. Sr. Mary Margaret O'Grady Holy Ghost Convent 301 Yucca Street San Antonio, Texas 78203 Transfer to a Contemplative Community Marie Beha, O.S.C. Sister Marie's last article in these pages, "The Discernment of the Contemplative Vocation," appeared in the January 1981 issue. Her address remains: 1916 N. Pleasantburg Dr.; Greenville, SC 29609. These very days of your transition are perhaps the time when everything in you is working at him. Rainer Maria Rilke Though the changes in religious life consequent upon Vatican 1I are still too recent for adequate evaluation, they are beginning, at least, to come into the focus of observable patterns. One of these is the phenomenon of transfers from one religious congregation to another. A small but significant number of religious have opted to remain in religious life, but to live out their vowed commitment in another community. Perhaps this .emerging pattern will have something important to say about the future of religious life itself, and about the kinds of communities that have a future. However, any such speculation seems very premature at this point. What is immediate is the process itself, and what it means for individuals and for their communities. A few workshops have been devoted to this process of transferring, and several articles have appeared describing some of its pains and joys. But, for the most part, what has been presented is the movement from one apostolic congregation to another. The present article wishes to focus on transfers from an apostolic community to a contemplative one, a process that relates not only to the transfer phenomenon but also to that growing concern for prayer, and 345 346 / Review for Religious, Volume 40, 1981/3 especially for contemplative prayer, which has been one of the most hearten-ing aspects of the contemporary renewal of religious life. Transferring from one apostolic congregation to another has its own dynamics, quite distinct from what is involved in making the transition into contemplative community life. Failure to appreciate this difference makes it more difficult for communities and for individuals to cooperate with the promise and to evaluate the phenomenon. At the same time there are elements common to any such transferring--questions, for example, of the danger in-herent in the change, the discernment of motivation, as well as the paschal grace of such uprooting and coming into new life. It is the purpose of this paper to present some of these aspects as they are experienced in unique ways by the "contemplative transfer." Dangers and Difficulties To begin with a warning is only appropriate when there is real danger and when the danger may not be immediately evident. Such seems to be the case in regard to transferring. The process of transfer can be dangerous and the danger remain somewhat hidden, since the holiness of the objective may obscure a faulty theology undergirding the process, some confusion about growth in prayer, along with some elements of escapism and/or mixed motivations. The consequences of transfer can be as serious as the loss of religious vocation for the individual and the disruption of peace for both communities involved. Faulty theology may present the contemplative, monastic community as a more "perfect" form of religious life, even downplaying the importance of apostolic involvement as "too worldly." Since any vocational choice can only be evaluated in terms of the person choosing, speaking of an objective "state of perfection" seems to miss the point. Just as religious life itself can be termed a more perfect state (even in the Vatican II terminology ofPerfectae Caritatis) without implying that it would be so for any particular individual, so too, could some such judgment be made about contemplative life. But what is "~ important for the individual to consider is what is better for himself, not what is "more perfect" in the abstract and the general. Moreover, a spiritual theology which rests on the assumption that "one must always do the more perfect" is doomed to run into danger on the rocks of human limitation. Such perfectionism threatens strain and excessive preoccupation with self, neither of which fosters a contemplative spirit. Even for those who are immune from such a false theology, there remains a possible confusion about development in prayer. Sometimes a call to contemplative prayer is translated into a call to monastic life--with conse-quent loss.for the whole Christian community. The transition from a form of prayer that is more active to one that is more passive is a difficult time for anyone. Thomas Dubay has called this the "crack" period in religious development, and it may be compared with the difficulties and crises that are Transfer to a Contemplative Community part of any of the transitions from one life-stage to another. Such critical times do not provide the stability that makes possible good life-choices. Growth into a more contemplative form of prayer is actually part of the development that can be considered "normal" for most persons who are serious about prayer. It says more about the munificence of God's gifts and his desire to be one with us, than about any need to change communities. The latter is a very different kind of call and consequently, one that needs to be discerned separately. Transferring to a contemplative monastery during a crisis time in prayer might mask a reluctance to face the difficulties of persevering in prayer during times of dryness. Individuals may imagine that once they are enclosed, distractions will disappear and consolations will return--in abundance. They will be quickly disabused of such hopes in the everyday of monastic living. Even the prospect of having ample time provided for prayer will prove to hold its own challenge. For "more time" can also mean "more demands": more awareness of distractions, more painful dryness. Add to this all the unsettle-ments that are bound to be part of such a radical adjustment as transferring and prayer may well prove to be even more difficult than before. Similarly, any secret desire to escape the challenges of renewal or to insulate oneself from painful community relationships will be tested in the closeness of contemplative community. Unfortunately, some religious seem to equate monastic religious life with the kind of structured life in community that prevailed before Vatican II. So the desire to transfer can spring from a search for a more compatible expression of apostolic religious life, rather than ~t'~a genuine contemplative vocation. In reality contemplative communities have been just as much affected by Vatican II renewal as have apostolic congrega-tions. Changes, for example, in the living out of enclosure have caused just as many painful tensions as have adaptations in apostolic involvement. Struc-tures have developed in both forms of religious life and will continue to do so. Renewal requires participation, not escape, no matter where one is called to live. Nor does a transfer necessarily ease the tensions of community relation-ships. On the contrary, living in the close, everyday proximity of enclosed community may only heighten such tensions. Spending all one's days with the very same people, in a restricted area and with a limited sphere of activity can never provide escape from the interpersonal. "Contempla(ive community" actually requires a well-developed capacity for sharing life with others, including a delicate balance between intimacy and a respect for solitude which enables one to live with others in a silence that communicates life. In a similar way, an authentic call to transfer is anything but an escape from apostolic involvement. On the contrary, what will be needed is a vibrant desire to be given to and for the sake of others, joined with a faith that is strong enough to translate this call into an everyday service that is not sustained by any immediately tangible results. So if a person is dissatisfied with the :348 / Review for Religious, Volume 40, 1981/3 results of his apostolic work, it would be foolish to try and escape into the even less satisfying life of faith that is the "labor" of the contemplative. And if anyone hopes to find a variety of stimulating options within the everyday tasks of contemplative community, he will be rapidly disillusioned. Even the more plausible motivation of resolving a conflict between prayer and activity can speak more of escapism than of genuine call. Vocation is not discerned negatively, but only through such positive signs as a genuine desire for a life of prayer (not just more time for prayer) and a belief that this self-gift will bear fruit in and for the Church. Such positive criteria for discern-ment will be presented in more detail in the following section of this paper. These, then, are a few of the hidden dangers rising from faulty theology, a confusion about growth in prayer, and tendencies to eseapism, which could prompt an individual to transfer for the wrong reasons. Still to be considered are some of the real dangers involved in the process itself both in terms of the individual and of the communities involved. When a person professes vows, the commitment is made to God, but it is made within the context of a particular community, and this communitarian aspect is not to be changed lightly. Though made by man and so changeable in itself, life in community embodies a call that is divine and eternal. In all its particularity, community gives a specific form to vocation. While not of the essence, still this form may be a very important, even necessary, condition for vocation to grow and flourish. Consequently, changing from one community to another risks undermining the stability of the individual's commitment. If the new community does not provide the hoped-for environment, return to the former one may prove to be impossible and so a vocation may be lost. Other risks inherent in transferring center around the extent of adjustment which will certainly be profound. "Culture shock" is almost inevitable. Even though the "natives" of the adopted community speak "English," still new values, different associations will make it difficult to discover the meaning of words and actions, of response, and of nonverbal communication. The result will be a feeling of lostness and confusion that cannot be met by something as simple as asking questions. For there are no words in which to phrase the ques-tions, no answers that make sense. There may even be an unnerving lack of awareness that something has been "misunderstood" until confusion has deepened into a cloud as indefinite and suffusing as fog: Similarly homesickness for one's community of origin can be even more profound than the feeling that accompanied one's first leaving home for the convent. For the home that is now being left has claimed more of one's adult life and so has called for a freer choice, a more committed response. To leave ~one's family for .the sake of forming new life-bonds is part of the naturalpro-cess of growth and development. But leaving the community of one's first choice for another is not so natural, and the consequences are often profound and disturbing. In the process a certain spirit of criticism can develop. This may even bea necessary part of discernment as one reevaluates call and response, one's own Transfer to a Contemplative Community / ~149 vocation and that of both communities involved. But such critical reflection can become a pattern of thinking that keeps one on the periphery, "watching" and judging way beyond the period when this stance is necessary. This spirit of uninvolved criticism chips away at commitment and makes participation in community impossible. Such are a few of the real dangers involved for individuals who are con-sidering transfer'ring. What are the risks for the communities? Loss of membership in the original community is one obvious area of concern--not just the obvious matter of a person leaving this community to join another. What may be far more painful is the kind of vocational questioning that can arise among other members of the parent community. Such reevaluation may be wholesome, if it leads to renewed discernment of and commitment to one's own vocational choice. But it can also be weakening if it simply adds to diminished morale, feelings of hopelessness and that sense of disillusionment that plagues so many during times of transition. Similarly, the community receiving the transfer can have its peace dis-turbed if the new member, already a formed religious, brings along an incom-patible spirituality together with an undocile mind and heart. Within the closeness of contemplative community, such lack of harmony can be pro-foundly disturbing to all, with consequent loss of service to the whole Church. Such are the dangers in~,olved, both for individuals and for communities. The difficulties are real; the cost is certainly not minimal. The basic question is, then: Is transferring worth theprice? Are the real risks offset by still greater advantages? Are there compensations for the dangers? Yes, if transferring ac-tualizes a more personalized call-response, leading to still deeper commit-ment. When such is the case, not only will the individual find fuller life in the Lord, but both communities involved will also be enriched; such is the unity of all members in the one Body of Christ. The whole question of transferring, then, seems to hinge on the validity of this new call-within-a-call. Theologically such development is possible since the only absolute fidelity in this special covenant relationship is found in a God "whose love is everlasting." The response of any individual can only par-ticipate in this love through an ongoing "creative fidelity" aimed at fashion-ing all life's choices in the light of an original baptismal commitment. The direction for such responsiveness will always be toward greater specificity, a more personal love. Though this ongoing response will be shaped within the context of a particular community, this form, while remaining important, is still only conditional. It may be changed, if this will serve to realize more closely one's first commitment t6 the Lord. Particularly, then, for our present purposes the issue revolves around discernment of an authentic call to transfer from apostolic to contemplative life. Discernment an Authentic Call to Transfer What might be some of the signs that one is being called to deepen one's ~i50 / Review for Religious, Volume 40, 1981/3 baptismal commitment by transferring religious profession from an apostolic congregation to a contemplative community? Here we shall suggest a few of the practical ways in which the traditional vocational criteria of desire, right motivation, and ability to live the life, are evidenced in the case of a proposed ttransfer. \ A long-term desire for contemplative life seems one of the clearest signs that someone should undertake the risks of making a transfer. In many cases, this desire was already present at the time the individual entered religious life but, for a variety of reasons, it was never actualized. Circumstances may simply have made it impossible; ignorance or poor advice may also have con-tributed. So the desire was put aside, perhaps completely forgotten. Profes-sion was made, and that commitment lived out wholeheartedly and with joy. But years later the desire for contemplative life reappears. Sometimes it is recognized as a familiar part of one's past; sometimes it comes as a new and surprising idea with recognition only following later. In either case, such con-tinuity with the past provides a sense of direction in the unfolding of one's per-sonal salvational history. Even when.the desire for contemplative life is not remembered or recogniz-ed as part of one's past, at some point in the present the emergence of this desire becomes so strong that it can no longer be ignored. When first en-countered consciously, the desire is more often a matter of wanting to live out contemplative values rather than a careful comparison/choice of active-i verSus-comtemplative community. A whole life devoted to prayer, supported and challenged by a community of other "pray-ers," by solitude and silence, combined with a very simple, even austere style of life: these are some of the values that become increasingly important. As desire for them grows, so, too, does the longing for a way of living them out more fully and completely. At first this may be met by providing more time for prayer, arranging to live in a prayer-centered local community or one which is experimenting with a simpler way of living. For some, such restructuring of life-style is the answer; for others this is not enough, and the desire continues to grow. A period in a House of Prayer may be another option and, once again, this may provide the right balance of prayer and active apostolate for certain individuals. For others, the quest must continue simply because the desire for a purely con-templative life continues, increases, and must ultimately be met in life. This longing for a way to live out contemplative values may lead one final-ly to a moment of realization and choice. Apostolic religious life can no longer ~provide the support, stimulation, structure for the kind of contemplative life to which the religious feels called. And at this point, transferring becomes a matter of vocational decision. Such recognition is eminently paschal, filled as it is with the painful realization that one must leave behind his "homeland" and "pass over" a desert of unknowns. Yet there is also joy, an anticipation that what lies ahead promises more life, deeper peace. Even the pain of leaving the congregation of one's first profession is somewhat tempered by the realization that unless he Transfer to a Contemplative Community had given of himself there, had truly identified, there would be no loss now. Nor would there be much hope of future success. This experience of having been fully part of one's original congregation, of having found peace and joy in community there, is almost a presupposition of any authentic call to transfer. Someone who has not been happy originally probably will not find any more satisfaction in contemplative life. On the other hand, an individual who has known what it means to give himself to community and in community may come to realize that another successful identification is possible, even though it will be made with some pain. This returns us to the whole complex question of motivation. Why should an individual who has already made profession consider transferring his com-mitment to a contemplative community? In the preceding section we examined a whole series of false motivations, including poorly founded theological prin-ciples, escapism, and an inadequate understanding of contemplative life. These need to be confronted, not in the safety of abstraction, but in the reality of one's own life-experience, and with the realistic help of others who know the individual and both forms of religious life. Of even greater importance is the discerning of positive motivation, since a mere lack of obstacles does not give clear indication that a person ought to go ahead in a certain new life direc-tion. Vocation is positive call, not just an absence of negative criteria. To ask the "why" of one's motivation is important and fruitful but only so long as one keeps in mind that the "answer" cannot be found by adding up worttiy reasons, for, in the last analysis, human motivation remains mystery. It can never be known in its totality, with certainty. The reasons we give are, at best, approximations, and the final answer to the "why" is found only in the living out of the decision. Having recognized that a list of reasons never adds up to certitude, still it can be an indicator that an individual should risk the time and energy of a fur-ther discernment in actual life. Very often the "why" of a transfer can only be phrased in an unsatisfying "because, somehow, I can do nothing else." Such an experience of almost necessity, of inability to do anything else with one's life until this pressing question has been answered, may be an uncomfortable, but true indicator of basic motivation. Such necessity, though, is not a matter of compulsiveness, but rather of a freedom that grows, once the internal logic of choice has been admitted and acted upon. A person may come to discover that his whole movement of life has been in the direction of contemplative vocation, though the surface geography of his activities has been quite different. These very differences may even have been unconscious protest. Such, for example, is the case of an individual who has been a strong advocate of apostolic spirituality, of social involvement, of variety in ministries. All the while, what the person has been seeking on the deepest level, is a way of giving himself completely to the Lord. All the above are real ways; all have been tried. But all still leave something "wanting." "How can I be more giving?" becomes less of a question to be considered. Now it demands an answer that must be made in life. ~52 / Review for Religious, Volume 40, 1981/3 Traditionally, someone entering the monastery is asked, "What do you seek?" If the first answer, not just in liturgy, but in life is "The Lord," then there is good hope that what is being sought will be found. This is not to say that the person considering transfer has not already "found the Lord." But, like the good Christian who considers religious life just because of his previous discovery of the Lord, so too the individual who seriously considers transfer should only be desirous of greater union, a kind of intimacy that, for this par-ticular individual, seems more realizable in contemplative community. Put in still more concrete terms, someone who is already a religious may apply for a transfer because he experiences a desire to give prayer an absolute priority of time, energy, life-focus. In apostolic religious life, consideration of the needs of others, and of one's response to these needs, must always be cen-tral to discernment; this seems to be the meaning of apostolic spirituality. In monastic life, however, the central concern is the totality of life of prayer, and it is this dedication to prayer which becomes one's service to others. Consequently, the desire to give oneself to others through total dedication in prayer is central to any discernment of contemplative vocation, and this becomes even more critical when there is a question of transfer. This is because the person desirous of transfer has already internalized a spirituality of active, direct service, and his transition to a quite different orientation may not come easily or quickly, But unless an individual can come to see silence, solitude, simple manual work, austerity of life-style as contributing to a life of abiding prayer, and further, believe that personal prayer, lectio and liturgy are one's own call to building up the Body of Christ, then contemplative, monastic life will seem empty and fruitless. Moreover, such belief cannot re-main an intellectual assent, nor even an abstract faith-value; it must become personal conviction and motivation for life. Ultimately, then, desire and motivation are just the beginnings of discern-tment for a contemplative vocation. Only by living the life can the presence or absence of God's enabling grace be discovered. So let us conclude by sug-gesting some of the areas which will be particularly relevant in the life-testing of a call to transfer from apostolic to contemplative religious life. Will the potential transfer-person be able to go beyond the initial obstacles of radical adjustment with all its attendant anxiety, of separation from the original community which has provided so much of his identity and emotional support? Put in more positive terms, will the person, first of all, "survive" the transfer? For some, the culture shock, already alluded to, is so severe that there is consequent loss of health or debilitating emotional disturbance. And this, not just in the first crisis of adjustment, where it might well be expected, but increasingly as time goes on. When this happens, life experience leads to a negative discernment. On the contrary, when the Spirit is truly inspiring a person to make the transfer, then, despite the pain, growth will occur. Radical adjustment, separation anxiety, culture shock will all be in the service of conversion. The Transfer to a Contemplative Community / 353 individual will grow and grow in contemplative ways. A new identity will begin to emerge when the more familiar response of teacher, nurse, "member of." are no longer applicable. There will be a new appreciation for one's unique giftedness as person, simply because one is and one exists as a special expression of the Father's creative love. Growth will also occur through positive identification with the new com-munity. Ac.ceptance takes time but gradually new relationships will be formed, an individual will fit in, and his suitability for the life will be confirmed by the response of the community. What begins in strangeness will end in familiarity. For example, enclosure will no longer be a matter of adjustment, perhaps of difficulty, but will evolve into a simple means of ensuring the kind of solitude necessary for prayer. Prayer, in its turn, will grow and deepen. The regular praying of the Liturgy of the Hours in choir will no longer be unfamiliar ritual, nor frequent "interruption," but regular nourishment and opportunity for praise. The simplicity of the life, far from being monotonous, will lead to peace, making possible a "richness" of response that can only be sustained within a somewhat austere life-style. All of this, however, takes time. It requires effort on the part of the one who transfers; it requires also acceptance and assistance on the part of the community. Above all, it requires the empowering grace of God's call. When all of these are present, and when the passing of months and even years has allowed for a new identity to be formed, then the transferred person will final-ly come to recognize himself as a contemplative, a member of his new com-munity. The past will merge into this new present and integration will occur. For example, former skills and talents will find new expressions or will be sacrificed, "counted as nothing," in view of something still more worthwhile. Painful parts of the past will be healed; grateful remembering will allow all that has been to be incorporated into the present and open the way to the future. In short, adjustment will make way for gradual growth, and this growth will be in the direction of incorporation into the new community. When this occurs, the transfer will have been accomplished, and a new identification will have been made. The individual, as well as both communities, will be enriched, because, whenever life is lived more fully, the w.hole Body of Christ is vitalized. Let me conclude with a comparison. Among the old Irish monks, the grace of martyrdom was described in three ways: the "red" martyrdom of shedding one's blood, the "white" martyrdom of desire to give One's life for the sake of the gospel, and finally, the "green" martyrdom of exile, of pilgrimage and ac-cepted separation for the sake of new life in Christ. The transferred person may well find the grace of this unique vocation expressed in the hope-filled "green" of separation from what is familiar, good, loved, for the sake of greater union-- in contemplative community. The Right to Solitude Roman Ginn, O.C.S.O. Father Ginn, a monk of Gethsemani Monastery in Kentucky, has been living as a hermit in Latin America for the past fourteen years. His last article, "The Ladder of Prayer," appeared in the January, 1980 issue. Father Ginn's marling address is: Apartado 44; Huajuapan de Leon; Oaxaca, Mexico. The renewed interest in hermitical life during the last three decades should not be viewed with alarm but as a rediscovery of one of the first and most traditional forms of contemplative life. This rediscovery is taking place at a time when men are becoming more aware of their essential needs and rights. Speaking in the Music Council assembled by UNESCO, the violinist, Yehudi Menuhin, declared some twenty years ago that silence is one of man's princi-pal needs and concluded: "I hope that the right to silence will be recognized as being as important as the right to pure water and air." But the same claim should be extended to solitude. For if man is a social being who cannot develop as a person in perpetual solitude, in a very true sense he is also an un-social being who experiences the impersonality and artificiality unavoidable in relations with others (excepting perhaps with those who form his intimate cir-cle) as a kind of violence. The person's relation with society is problematic and neither his need for communication nor for solitude can be left unsatisfied without damage. But how can solitude be called aoneed and a right? Neither primitive peoples nor children feel any such need. But this is because they do not see it as a positive value but as isolation. Even the ea,rly Hebrews missed its positive side. They regarded solitude as an evil, a co~nsequence of sin, and promised God's special protection to those .moist exposed to it: the poor, widows, strangers and orphans. The Greeks however attained a positNe view of it. The hero of the Greek tragedies lives in a solitude that is both a condemnation and 354 ~ The Right to Solitude / :355 a privilege. Sophocles, for example, presents Oepidus as passing from a period of painful isolation into a new form of solitude that has something divine about it. But even if the Hebrews never escaped from a negative concept of solitude, they discovered the key to its understanding as a positive reality. For they gradually realized that each must 'learn to separate from the collectivity and face God and his will as an individual as well'as a member of society. They also saw that God could call some individuals to positions of confrontation with society which would force them to live in isolation. But they never managed to transform this isolation into a privileged situation and a means of closer union with God. So, without grasping the value of their discovery, they passed on the secret that man's development as a person is somehow connected with his ability to temporally break his ties to society in order to take possession of himself as a unique reality, an individual and responsible I. They present Jeremiah, for example, living through an isolation he deplores without know-ing how it is slowly transforming him from a timid, village youth into God's iron, ~ The oriental religions appreciated solitude as something positive long before the coming of Christ. Early Buddhist texts are full of its praise as a means of spiritual development. Even though Buddha himself later prescribed communal life for his followers, he never lost his esteem for solitude. In a statement preserved by the Itivattka, for example, he says: "O monks, have your dwelling and delights in solitude. Rejoice in solitude, dedicated to mental calmness in the depths of your selves, without forgetting to meditate, penetrated .with intuition; seek your dwelling in desert spots." The Udana records the story of the monk Bhaddiya who lived in a mango forest. Passersby had often heard him repeating over and over: "What happiness!" When they told Buddha about him, he called the monk and asked for an ex-planation. Bhaddiya replied: ¯ Sir, before, when i was a layman and enjoyed royal power as the father of a family, I had guards distributed both inside and outside my palace . And in spite of the fact that I was protected and safeguarded in such a way, I lived tormented by fear, restless, suspicious, frightened. Now, sir, wherever I find myself in the woods, under a tree or in a solitary spot, even though I am alone, I live without fear, tranquil, trustful, without trepidation, unworried, in peace, with whatever others give me, with my mind as free as a forest animal. This is why I repeat: "What happiness, what happiness." The poetic sections of the Buddhist canon love to use images of forest animals to describe the advantages of the solitary life. "Like a lion that over-comes everything, that wanders victorious as king of the forest, visiting its most distant corners and unfrightened by rumors." The solitary individual is likewise compared to the elephant and rhinoceros. The localities chosen by the first followers of Buddha as most apt for the pursuit of their end are another indication of the positive value they saw in solitude: mountains, forests, caves and cemeteries. 356 / Review for Religious, Volume 40, 1981/3 When Christian monasticism appeared in the mid-third century, it manifested a similar love for solitude, inspired of course by Jesus' example (See Mr. 4). Like their Oriental brothers, the Christian monks regarded it as the mother of the spiritual life. Cassian felt that normally the more solitude a monk had, the greater was his perfection.He put his third conference on the lips of Abbot Paphnutius, who lived in such inaccessible places that even other hermits "only with great difficulty caught a glimpse of him every now and then." Such a man was fittingly surnamed the Buffalo. But the fact that most of the praises of solitude in the early Church originated with monks (or ex-monks like St. John Chrysostom) does not mean it was something that concerned them alone. If they exploited it more than others, it was only because in general they took Christian life more seriously, and experienced the positive role of solitude in its development. Their appraisal has been confirmed by modern philosophers. Kierkegaard among Christian, and Nietzsche among non-Christian thinkers strongly stress the importance of solitude for personal development, If they exaggerate, this is only a perhaps necessary reaction to modern society's fear and devaluation of solitude. Nietzsche makes it the supreme value, one indispensable for the growth of all others. For a Christian it can only be a means, even though one - greatly neglected today. As the Greeks saw and the Hebrews sensed without clearly understanding, solitude reveals man's deepest self to him making it possible for him to become aware of his interior resources and discover meaning in his life. Because of its value in helping the individual pass from the suggestion of the collectivity to the liberty of maturity, it is a basic human right that must be carefully p~eserved. For the Christian it is also the entrance into that most sacred and secret .region of the person--his interiority--where union with God takes place. As St. Augustine loves to repeat, God is in the most intimate part of us. He is more truly within us than we are. Even after one has experienced enough solitude to develop into a mature person, periods of it will continue to be necessary, during which one's self-possession may be renewed. Otherwise a gradual self-alienation can set in that will prevent the individual from entering into deep and lasting communion with others and will allow him or her to sink into the negative solitude of isola-tion. Positive and voluntary solitude is a good way to prevent negative solitude. Such periods of solitude should not be used to sleep or simply rest in, but to feel out one's roots actively and become more one's true self before God. Only by doing this will the individual again become fit for fruitful rela-tions with others. There is al~;ays a danger however that we will turn solitude into an ab-solute, and be tempted to stay there. This would not be right, for God calls very few to follow in Abbot Paphnutius' footsteps. Too many buffalos would upset the Church's spiritual ecology. The ideal in most Christian lives will always be a happy balance betw~ei~ solitude and s6ciety, as Jesus himself lived The Right to Solitude / 357' it. To stay longer in solitude than God wills can lead to spiritual sterility. But after all the danger of overstaying one's time in solitude is not great. For, as many who have attempted hermitical life during the last thirty years have discovered, if the solitude is real, it will become unbearable for someone who does not belong there. As one of the Desert Fathers remarked: "The desert vomits out those whom God has not called into it." Covenanl The Father knocks at my door seeking a home for his son: Rent is cheap, 1 say. I don't want to rent. I want to buy, says God. I'm not sure 1 want to sell, but you might come in to look around. 1 think 1 will, says God. I might let you have a room or two. 1 like it, says God. 1'11 take the two. You might decide to give me more some day. 1 can wait, says God. I'd like to give you more, but it's a bit difficult. I need some space for me. I know, says God, but I'll wait. I like what 1 see. Hm, maybe 1 can let you have another room. 1 really don't need that much. Thanks, says God. 1'11 take it. I like what 1 see. I'd like to give you the whole house but I'm not sure-- Think on it~ says' God. 1 wouldn't put you out. Your house would be mine and my son would live in it. You'd have more space than you'd ever had before. 1 don't understand at all. I know, says God, but 1 can't tell you about that. You'll have to discover it for yourself. That can only happen if you let him have the whole house. A bit risky, 1 say. Yes, says God, but try me. I'm not sure-- 1'11 let you know. I can wait, says God. 1 like what I see. Margaret Halaska, osf On Being a Superior Daniel F. X. Meenan, S.J. Father Meenan resides in the Jesuit community of 3601 Lindell Blvd.; St. Louis, MO 63108. Though it may seem strange, .I would like to begin a treatment of the role of the superior by reflecting for a bit on the phrase we so often use, "Thy will be done." When prayed, as in the Our Father, does it make any sense at all, when you think about it? Is there, for instance, some ,super-God" to whom the prayer is addressed, asking that he take care of God so that he makes sure that God's will gets done? Or maybe God doesn't know what his will is, so we pray, "Hope you find out." Perhaps God is in a struggle, so that our prayer is equivalently, "Hope you win!" In other words, this phrase doesn't make much sense--if you just take it at its face value. But I think that the phrase does begin to make sense when ! begin to realize that, in using those words in prayer, I've taken a stand. Whether I join my will to his in prayer or not, his will is simply going to be done. What I am saying when I use those words is, "I want his will to be done. I 'want in' on the whole process. I want to be involved." And so there is a commitment of myself to the project when I say, "Thy kingdom come. Thy will be done." Then the prayer begins to make sense because it takes me from the luxury of being a bystander and puts me right in the middle of things. It begins to make me hungry that his will be done. And then, in truth, it becomes the prayer of my heart. Then it becomes a real prayer--and a fruitful starting point for a reflection on the role of being superior. The problem is that the words come too easily. The problem is that I have grown up with the words, and I lose track of them, of what they say. The problem is that I have said them too often. I fiave gotten used to them. And so they lose the force they should have: that there is a great project afoot, and I want to be involved in it. And this, basically, is what this article on the role of 358 On Being a Superior / 359 / the superior is going to be about: God's will for the person who is superior in t the exercise of the office of being superior. For purposes of this article, I don't care about the sociology of leadership. I don't care about the psychological dimensions of community. And I certainly don't care about the canonical details of implementing the office. What I do care about is the~spiritual a___.__~sp.e__~c_t 9 fob_ei_.o.ng s__~up.e~r_ior, of getting a feel for the role of being a superior. I care about the conviction that one has in exercising the office of superior. Conviction is going to involve feeling, precisely because one's whole person is involved in the truth of what he is saying when he speaks or acts from conviction. What I would hope to evoke in the course of this article is a conviction, a felt truth, that locates the person, invests the person, identifies the person in what he knows. To this end, I would invite the person who is superior to share with me, through these pages, in a meditation. I.f we are going to make a meditation together, we ought to have a "com-position of place." For this, I have chosen Peter at the lakeside, after the Resurrection, when, according to John's gospel, Christ said to Peter, "Feed my sheep'." Just before this, he had asked Peter, "Do you love me more than these?" Isn't it a shame how cheap we have made the word "love" today? What does it mean to say, "I love you more than these"? The question is important because what is at issue is the building of a life on the love of God. But how do we know if we do love God? Is our confidence in our love go-ing to come out of our feelings? Well, for most of us, God isn't "real" enough for us to have very strong feelings about--except rarely. And probably in those moments, often enough, the individual is deluded. In point of fact, most of the days of my life, I don't feel love for God. How do I know, then, if I love him enough to be able to build a life on love? t/~ I f I love, I will do the work of love. I f love is there, the fruit of love will be there. If I am concerned about the things of the Lord, about him and his kingdom and his service and his glory, then I know I love. I don't care what I feel. I know I love, because the fruits of love are there. Even here, though, the issue is not all that clear, simply because I can also fake the fruits of love. I can ape them. I can do great and good things, noble and glorious things--without love. I can do them just because I am ambitious, or because I hate to leave things untidy and have a neurotic concern for neatness, or because I want to be noticed, or because I have career preferences, or because I have a developed sense of responsibility, or because the easiest way to be invisible is to be merely and conventionally competent since, if there are no problems in my sector, nobody is going to stick his nose into it--and that is what I want t'o be, invisible. What is done for any of these reasons does, I suppose, represent the "works of love," but these works stem out of my love for myself in one fashion or another, not out of my love for God. 360 / Review for Religious, Volume 40, 1981/3 In determining the presence or absence of the love of God, then, it is clear that the intention is going to be very important--not the expressed intention, but the real intention. And the real intention is in the heart and soul, lying under the words I use to express it. The grace of our meditation will be the grace not to be deaf to God's call, but prompt and diligent to do his most holy will. If being superior is a chore, a task for an individual, then that individual is going to fail. If it is not a work of love, then at best he will be merely a good administrator. At best, he will make the canonists happy. But if being a superior is a response to God's call, if there is an eagerness to be prompt and diligent to do his will, then the person will not be the performer of mere tasks: he will be a superior. 'From what has just been written, it is clear that I am convinced that being ¯ superior is a very definable, concrete, explicit vocation from Almighty God to a particular individual. In terms of this call, God says to those whom he sum-mons in this fashion, "Feed my sheep," which is the core reality of the voca-tion of being a superior. You see, being a superior is a vocation, a call from God. It is much more concrete than one's'~all to enter a congregation. It is more clearly defined than one's professional competence. In the present circumstance of the Church, superiors have a definite term: a beginning, a measurable beginning, middle, and end to this concrete call that they have. Their call includes definite areas of responsibility, rather more clear than in the usual run of job descriptions. The superior has a definite flock to be fed. Being a superior, then, is easily discernible. Is it really a call? We religious have a way of using all sorts of pious vocabulary with a great deal of conviction--so long as we are talking about somebody else. We have all attended at one time or another the circumstances of somebody else's tragedy, when it's easy for us to see that tragedy so clearly in terms of God's providence for them and for the victim. But when it comes to ourselves, somehow we find that our faith is rather more brittle. Too often for us religious, it is very easy to isolate "God's providence" into some abstract awareness of God as "Lord of History" because, for example, of what .he did to Israel, what he's done to the Church, what he's doing in the history of the world at the present time. Is God, though, Lord of your life? If he is Lord of yliofue,r then how can you explain the meaning of being superior, if not in terms of his Lordship? Is God faithful and loving? Because, if he is, how are you going to explain being superior save in terms of his faithful, loving exercise of Lordship in your regard? We can see how it gets to be a bit more difficult to be quite so confident of the "providence of God" when it begins to reach closer to home. It is much easier to see him as Lord of others than as Lord of myself. Does God care for the congregation? If he doesn't care for the congrega-tion, then he couldn't care less who was superior. If he does care for the con-d gregation, then he must care very much about who is superior--though this On Being a Superior does not mean at all that he has chosen the best possible person. It doesn't mean that he has chosen the most competent person. It doesn't even mean that he has chosen an able person. It just means that he has chosen a person. He has exer-cised a definite, deliberate choice in wanting you to be a superior of his com-munity for which he cares very much, in regard to which he says toyou, "Feed my sheep." It is time now to return to the reflection with which we begari regarding our earnestness for God's will. How earnest are we for God's will? Not out there, ~not in the future, but here and now. The,fact is that either God is not God at all, or he has call~ed you to b____~e a superior. If he has called you, he has expressed his will. You can choose to ignore it if you--want, but you cannot intelligently deny this fact without denying that God is God. b\ Being a superior is a vocation to do what? To feed his sheep in all the ways that make sense. His.sheep are workers in his vineyard, and the superior's feeding of his sheep is going to include nurturing their capacity to work in his vineyard--to be apostles. His sheep are your sisters or brothers in Christ. These are not vague groups of girls or boys that walk in the front door of an institution. These are your sisters or brothers in Christ, persons who have a call to the community that you say you love. These are the sheep that he has entrusted to you to be nourished by you. If all of this is true, then the only adequate approach to exercising the i office of superior is going to be as an act of religion. The alternative is to ex-clude God from your individual salvation history, the salvation history of your congregation, and the salvation history of the Church and world today. Therefore it follows that the key which unlocks the whole mystery of being a ~ superior is going to be found in the area of acts of religion--which is the same area that includes the taking of your vows in the first place. This is the same area, too, that envelops your whole prayer life. This is in the same area as your whole living for God. If this is true, then the individual is going to want to be a superior after the mind and thought and heart of Christ. His mode of being a superior is going to be the expression of his r~ligious involvement in God's will--or it is nothing. In seeking to make this act of religion real, the superior will make use of many aids to help him. But it is the act of religion that is going to give life to the whole process. So the superior will make use of whatever he can learn from management theory, from the psychology of the human person, from the sociology of community. He will make use of all these because they are tools given into his hands, tools that make it possible for him the better to enflesh into reality the act of religion that is his response to God's call. But if this religious response is not effectively there, if the soul of the pro-cess isn'~ present, all that's left is'a corpse. And no psychologist is ever going to make a corpse come alive. If all a superior does is to oversee the production of a corpse, then he would be better off seeking a position on a middle- 369 / Review for Religious, Volume 40, 1981/3 management level of some large corporation and make cars for the rest of his life. At least it would be a safer way of wasting his life; and he would only be touching others merely in their jobs. We religious like to talk a great deal about zeal. If you are serious about zeal, then you have to see in this call from God to be a superior a concrete way of enfleshing your zeal. Otherwise, you are going to be lost in a dreamland, phantasying about future generations of yet unborn souls whom you will "save" some time or other, some place or other. If you were serious about zeal, then you would be very much taken with God's will. If you were serious about his will, and thought that he was calling you, then your zeal would be a hunger to respond to his call, and he has called you to be a superior. In saying to you as superior, "Feed my sheep," he wants you to take unto yourself his sheep, those very special ones whom he has called in a very special way, and who, therefore, need a very special kind of nurtur- ~inagn,d he has sayiodu, You feed themsey sthheeapt, swo hat I have sown in their hearts may come alive." What we commonly see today is a great deal of reluctance on the part of } persons who are unwilling to become superiors for a variety of reasons. ~ From the beglnmng of time, but especially ~n the present age, a man would be out of his mind to want to be a superior. In fact, to want to be a superior is usually a guarantee of failure: not necessarily administrative failure, the failur--"~f-s~perficial effectiveness, but the substantive failure of one who, though called to be of and for Christ's kingdom, may live in exterior darkness, all the while doing great things with brick and mortar--and quite possibly destroying souls for the sake of his mere brick and mortar. So there is fear in the face of taking on such an office, and it is common today. Ther_e ar~t least tw_o~.possible_sources.of_this._~fear. One of them is healthy, eminently healthy, and the other is unhealthy. The healthy fear, I think, comes out of vision. The person who has this healthy fear, for instance, would usually have a fairly clear idea of what the founder wanted in starting the congregation. He has a pretty good idea of the value of a soul, and therefore also has a pretty good idea of the preciousness of each of those special souls called by God to religious life, and whom the superior is supposed to nurture in this vocation. In terms of such a vision, the person would have a very clear and distinct notion of the goal--not of the practicalities, but of priorities and purposes. A person with this kind of vision also recognizes that the vision is of God. And a person with that kind of clarity must see himself as unworthy. So he says, "No, not I. I can't do this." Now there are two t~ings that are healthy about that fear. One is that this sense of unworthiness comes out of self-knowledge of a sort that would arise ~when a person looks at himself against the background of such a vision. With this self-knowledge, in looking at the job, at what the call is, he is aware of his very real impotence; he has a sense of his utter helplessness. The other healthy aspect of such a fear flows precisely from this On Being a Superior / 3{}3 awareness: it is that the individual has a clear and distinct sense of one's need for God in responding to such a vocation. He cannot fulfill such a call, and therefore he would need God. Beingaware of his unworthiness, he has a very healthy desire not to be a superior--until it becomes clear that this call is truly from God. Then, retaining his sense of unworthiness, knowing that God chooses weak things of this world to achieve his purpose, the individual ac-cepts God's call and, in his need, turns to God. Such an individual truly has the spirit_of.a_superior's vocation. . Th~nheal~ the, but more common fear that has become particularly fre-quent" "--~---'---"-'-'during our time in religious life stems, for whatever reason, from a loss of vision, or, alas, from the fact that the individual never had a vision in the first place. When such a person is confronted with the job-requirements, he is often faced with something that is, for him, vague, blurred, unmanageable. He often asks, "What does obedience mean now? What do any of the vows mean now? What does the apostolate mean now? What does the vision of the congregation mean now?" And on, and on, and on. His fear is as blurred as is his sense of vocation itself. Without a vision, such a prospect for the office of superior does not look out to God's vineyard, but into the interior of the community. All he sees when he looks around is conflict, antagonism, varieties of resistance, burdens and crosses--and he wants no part of that kind of crucifixion. So, for his own security and comfort, he is afraid to be a superior. And that kind of fear, if the job is thrust upon him regardless, leads to paralysis, a paralysis that can find a variety of ways of expression. He can be .the do-nothing, the absolutely do-nothing type, who keeps his hands totally off everything except the signing of checks once a month--and this only if the treasurer has succeeded in making an appointment. Or he becomes the type who is only an~administrator. He becomes only the outside contact-person working with benefactors. He becomes only the friend of t

Issue 35.3 of the Review for Religious, 1976. ; REVIEW FOR RELIGIOUS is edited by faculty members of St. Louis University, the editorial offices being located at 612 Humboldt Building; 539 North Grand Boule-yard; St. Louis, Missouri 63103. It is owned by the Missouri Province Educational Institute; St. Louis, Missouri. Published bimonthly and copyright (~ 1976 by REVIEW FOR RELIGIOUS. Composed, printed, and manufactured in U.S.A. Second class postage paid at St. Louis, Missouri. Single copies: $2.00. Subscription U.S.A. and Canada: $7.00 a year; $13.00 for two years; other countries, $8.00 a year, $15.00 for two years. Orders should indicate whether they are for new or renewal subscriptions and should be accompanied by check or money order payable to REVIEW FOR RELIGIOUS in U.S.A. currency only. Pay no money to persons claiming to represent REVIEW FOR RELIGIOUS. Change of address requests should include former address. Daniel F. X. Meenan, S.J. Everett A. Diederich, S.J. Joseph F. Gallen, S.J. Robert Williams, S.J. Jean Read Editor Associate Editor Questions and Answers Editor Book Editor Assistant Editor May 1976 Volume 35 Number 3 Renewals, new subscriptions, and changes of address should be sent to REVIEW FOR RELICIOUS; P.O. BOX 6070; Duluth, Minnesota 55802. Correspondence with the editor and the associate editor together with manuscripts and books for review should be sent to REVIEW FOrt RELIGIOUS; 612 Humboldt Building; 539 North Grand Boule-vard; St. Louis, Missouri 63103. Questions for answering should be sent to Joseph F. Gallen, S.J.; St. Joseph's College; City Avenue at 54th Street; Philadelphia, Pennsyl-vania 19131. Obedience to MiSsion Sister Barbara Hendricks, M.M. Sister Barbara :Hendricks .,is a Maryknoll Sister who was missioned to Peru from 1953 until 1970. Sinc_e. then, she has been President of. the Congr.e, gation. She resides at /;he Sisters ~enter; Maryknoll, NY 10545, when not vi~siting her sisters missioned throughout t,he world. Th~s arhcle is from a talk that was given "at a Renewal. 'Week-end held ~t the,Provincial House 0f the Notre Dame. de Namur Sisters in Maryland on Janti~ary 24~26~ 1976. Introduction ~ - We live~ at°a momerit when the Church is appr6achin~g a fuller interpreta-tion of ~ts mission. We are_ beginning to understand that the Good News of Salvation in Jesus is neither dee~lless worff nor woi'dless deed; it is rather an ini~gral r(spo~se to th.e many critnic naele hdsu Imt ias s a l.v a"t iio!n " w oh i"ch can 'iServade and heal the phys, i~al, ps~cliological and spiritual wounds Of the world.We are conwnced that salvation begins now and that somehow we hav6 to have an experience of it in b~urlives ~is persons an~ as com-munities. Salvation is not ~omething ihat will only~ happen in eternity, but there must be a beglnmng of the~Klngdom here on earth. If this is true, then, holiness is not only,. ,apersonal transformation but it is meant to flow ~ut~vard infb human relationshipsi~both inte.r,-personal anal S~ructural.~ In the early sixties 'in South America we began to hear .the word "evan~gelizati~n,' beiqg used to 'dbscribe ihe essential task oof the Church. It was not a new w~d for those bf us who used to call ourselves "foreign mi~siona~ries.'' It was s~rt of our ;~thi~g." It meant going out there beyond the Church community to. preach the 'Gospel and plant the Church¯ Our articulated theology of mission put heavy emphasis on our "spiritual mis-sion" but in actual fact, we spent a good deal of our time engaged in the 322 / Review /or Religious, Volume 35, 1976/3 corporal works of mercy. A lot of debate started then" about what this Mission of Evangelization really means. It has been hot and heavy. The 1974 Synod on Evangelization and the latest Apostolic Exhortation, Evangelii Nuntiandi, are signs that the Church is indeed deeply concerned with Mission. For some Christians "evangelization" has meant recruiting new mem-bers, religious instruction of converts, teaching catechism, cultivating an inner spirituality or preaching missions in parishes and dioceses. For others, especially in the 1960's, it began to mean serious social action: promoting civil rights and concern for human dignity, witnessing to justice and peace or liberation from all forms of economic and political oppression. In more recent years, for certain groups in the Church it has come to mean a closely-knit, mutually supportive inter-personal community of shared wit-ness and prayer, highly alert to the presence of the Spirit, healing and reconciling. Our choice of definition depended a great deal on our own personal history, and the needs we experienced in ourselves ~and in the milieu around us. I think that the Holy Spirit has something to do with the recognition of 6ach of these dimensions of the evangelizing mission of the Church, and although we engaged in heated debates during these last ten years as we struggled to live out and espress an authentic con-temporary theology of mission, most of us knew that somehow we had to bring it all together, that our mission had to reflect the mission of Jesus in its entirety. The era of debate is subsiding as we move into the latter.half, of the 1970's. We Christians are beginning to listen to each other and tq the Word of God spoken and still speaking in our midst. We are now more concerned with the message itself, realizing that method is only the sec-ondary problem. Mission is .both message and method; btit with6ut a clear understanding of the.message, the method b6comes a lifeless, mean-ingless exercise of communication skills. So our main concern, then," is what is the "Message of Salvation" and how are we as religious, as apostolic people,~ to proclairh it in life, in work and in~word. More than. ten years ago, at the close of Vatican II, we were left with three docu-ments on the natui"e of the Church and its mission in the world; Lumen Gentium, Gaudium et Spes and Ad G~ntes. I have a feeling iha~°today we should put them together in a coordinated and harmonious integration. It was typical of the 1960'siha~ three distinct documents were needed to describe the same subject--t.he Church. It will be typical of these next ten years that theology of mission will c6nstruci a ~ynthesis of the many aspe~cts of evangelization to be lived and articulated. The Obedience o[ ~lesus In Saint Matthew's Gospel (3:13-17), we read: "As soon as Jesus was baptized, he came up from the water, and suddenly the heavens Obedience to Mission / 323 opened and he saw.,the Spirit of God descending like a dove and coming down on him. And a voice spoke from heaven,' 'This is my Son, the Be-loved.; my favor rests on him.'" Jesus' missior~ comes,~from the Father, who, confirms~ in i~im Lh)s missibn of salvation for hum'anity. All. mission is initiat6~ by the Father~ who consecrates and sends. This is the beginning of Jesus" public ministry ' "he is 'sent by the Father." ~ 'Immediately after his 'ba~p,t!sm, Jesus is led by the Spirit into the wilder-ness, where he is confronted by the demonic power. He is° tempted three times and in his responses we have presented to. us wh~t I would call "guidelines for our mission." We can apply them to ourselves personally, to our rehg~ous °communities and to the broader Church. They have to do with the means we take.~t~pro~iaim the Good N~ws: -First. Jesus is tempted to turn stones into l~read. He responds, "man does n~'t qive on bread alone but on every word that ~omes from the mouth of G0'd." To satisfy physica~ hunger 'without at the same time" providing the Word of God, the Bread of Life, is. to otier°a partial salvation. Mission conceived of as promoung matei'i]~l well-being' without the dialogue of faith arid th~' sharing of the W6rd i~ not authentic Christian mission. ° " "Second. Jesus is tempted to display his power grid at{ract by the forc~ bf ~livine intervention.'H replies; "You must not put the Lord, your God to the test." Jesus' mission is not to perform prodigies and thus draw to him-self thos+o~vho admire power and prestige, but rather it is to transform hearts 'and relationships, i His miracles are reserved for those who are disposed to ~effr his Word'and'humbly ask his h'ealing. Third. Jesus is te.mpted to bow down before Satan~to lift up idols in place"of~'the true GOd. He ,is told that worldl~ kingdoms will be thus at ,his disigosal ~'He reslb6n~s, "You must worship the Lord your God and serve him alone." chfisti~anm :i"s s"i"on can never set up alliances with earthly po~vers or make arrangements for sycurity'at the cost of serving false g6ds. To accept the~ statu~ quo and not to struggle for th~ realization of the Kingdom of justice and holiness is to bow down before false gods. These are. the three temptations which persons, communities and the Church itself must confront and overcome both. internally and in the world: --seeking material well-being to the~detriment of the spiritual di-mension of life; using p6wer by secret, allianizes, manipulation and oppression; --setting up idols before the true God. ~ The disciple of Jesus consecrated for his mission fis continually involved in an interior struggle ,against private demons while at the same time con-testing the very same manifestations of evil in the 'institutional structures. .Jesus comes out of the wilderness and begins his mission with these words: '~Rep~nt, the kingdom of heaven is close at hand." His message is a two-edged sword; it names the evi!, inviting'closed hearts to open to love 324 / Review tor Religious, Volume 35, 1976/3 :and it points~to the signs of hope that salvation has penetrated the human reality: He went aroundthe ~vhole ~f Galilee teachinff in their Synagogues proclaim-ing the Good' News of the Kingdom and curing all kinds of diseases and sickness °among the people. His fam~ spread, throughout Syria;~, an.d those who were suffering from. dise~ises and painful complaint.s of on6 kind or another, the possessed, epilept.ics, the pa~ralyzed~. ,-were~all broughLto~h, im and he cured thi~m. Large crowds followed him . . IMt 4:23-25). Jesus Sends Hi~ Disciples ~ ¯ Jesus immediately calls ~and gathers disciples into t~h~.fi.r~t~c°m~aunity¯ ¯ of apostolic followers. Hi~ re~orded words are, brief but they cohtain the essenaal relationship of "call" to "mi,ssion~'~:,"Follow me and I wdl make you fishers.6f m~en." They are called to be sent. He gathers them in his com-pany so that they in turn will gather others~ i'n tl~e comp~ny of mission. As he has been ~erlt by the Father, Jesus w'ill send ~hem. His mission is to ,;all human hearis and huma~ communiti,es_to, .repentance of sin and to give them an experi_ence of~the nearness of the Kingdom ~f.God. Th'~y leav~ their concerns their .nets and follow him. This is. the first-recorded re-spoose of disciples in obedience to ~,the ~,ord JesuS' call~ to mission ,(Mt 4:12-17). _ Having~gather~d his t ~welve disciples, he sends them:in his name to,the House of Israel: "And as you go, proclaim that ih~ ~ngdo~i of l~eaven is close at hand, cure the sick, raise th~ de.a.~l, clean.s~e the lepers, .ca~st°~out devils." (Mt 10:7-8). And after his de~ath and resurrec~tion, his la'stwords to'his disciples are ~iearly the Universal-mandate to mission: "Go, Ihe, refore, :,mal~ disciples 6f all ~.natibns; baptize them in the name~of the, Father and of the Son and of the Holy Spirit, and teach them to, observe all?ibe comm~.nds' I ~gave you. And know that l-am with you al~vays, yes, toi.[.h.e~ .end of t'ime (Mt ~28i 19- 20) . Repentance for the forgiveness of sins should be preached to all nations (Lk 24.:47). Go out to the whole world: proclaim the Good News to all creation (Mk 16:16). As the 15~ther sent me, so am I s~r~ding you (Jn 20:3). What, then, do we perceive t~ be Jesus" obedience to mission?, ". ~He-is sent by the Father and he is obedient t6.the mission given . him, even unto death. --~As he begins his public ministry, he confronts the demonic power of evil . - 7--He calls people to repentance,~-and announces~ the nearness of the.,,Kingd0m of God. He explains God's plan for~,.creation; the',, central figure Of his concern is the human person for~whom God Obedience to Mission / 325 Wills. the,perfection of love. With his teachin~g, he completes the sacred history of the.people. --He gathers those:.who_ believe in him, calling each by name, and -~ sends them as he, himself, has been sent by the Father: He travels thrbugh the" land, proclaiming the Good News of Salvation for all. His powerful word is heard and seen and felt because it is enfleshed in deeds of love and healing. --He forms a community of faith, of service and of love in .which he will continue his presence and prolong his mission ~until the time when he will return. The mission of Jesus is both physical healing and spiritual reconcilia-tion, liberation and fulfillment; the Lord's favor rests on the poor, the oppressed, and the alienated. We have an image set before us.of Jesus whose mission i~ lived out in absolute fidelity, to his Father and in faithfulness to human persons and ~their critical needs. There seems to be no conflict-of interest between building the earthly city and praising and glorifying God~ This 6oncern for 'the whole person--physical, and spiritual dimensions-- is the ~ mission . mandate, and it is also the criteria on which we will be judged at the end:."I was hungry and you gave ~me,to eat, thirsty and you gave me to drink . " The Evangelizing Mission in the Acts o[ the Apostles In the book of Acts there is a 'recurrent sequence of events which illustrate the ~continuous movement of Christian mission in the,~ early Chu'i'ch: We~ recognize there, the essential elements of apostolic life. There is a constant ~flow of gathering and sending, healing and proclaiming, con-fronting and suffering, .reflecting and celebrating. The first few chapters concerned with the primitive Christian com-munity in Jerusalem provide us with an outline of integral-evangelization: 'Gathering and,sending." the disciples of Jesus having encountered~the risen Lord° and experienced his healing and saving love, come together to build a faith cbmmunion of love and sharing nourished by the Spirit. The community is bound ~tbgether by prayer, by mutual service, by ,shared possessions, by the instructions of the apostles, and'by the celebration of the eucharistic meal. The Spirit urges them to go outside the faith com-munity and boldly preach the Good News of Salvation, challenging-men and women to repent and to be~converted. Healing and proclaiming: the evangelizing mission thrusts outward be-yond the community'with a deed of mercy. "When Peter and John were going up to the.temple for the prayers at the ninth hour, it~happen~d that there was a man being carrie.d past. He was a cripple from birth and they used ,,to put .him.down every day near the temple entrance called the Beautiful Gate so, he could beg from the people going in" (Acts 3:1-3). The evangelizers are led by the Spirit into the market place, outside the 326 / Review for Religious,. Volume 35, 1976/3 temple gate, and the Word, not yet~slSoken, is revealed by an act of mercy which responds to wor!dly agony and bodily need. In the name of Jesus, the man walks. In the midst of the deed, Peter"speaks the~ Word: ."Why are you so surprised at ~'th~is? . . . it is the God of Abraham, Isaac and Jacob, the God of our ancestors, who has glorified' his servant, Jesus . " He pre~iches the .salvation of Jesus, incarnated, despised, suffering, re-jected, yet resurrected and triumphant, active in the midst of the world. Humans need to hear the Word of God spoken in faith and hope and addressed to their personal center, as well'as see and feel the impact of the healing act of love. Christian mission never isolates'the ministry of service from the ~ministry of the spoken Word. The evangelizing act is seen, felt and h~ard. , " Con]ronting and suffering: there is the inevitable confrontation with the principalities and powers (Acts 4:3). The priests and the officers of the ,.temple apprehend Peter and John. They are interrogated and harassed, told to ,be quiet, not to speak of Jesus and his message. The moment of :confrontation with all the suffe.ring it involves, provides the occasion for kerygma. Peter again proclaims the Ggod News even when it means resisting oppression.~_."You, yourselves, judge what is right in God's sight, to obey you or to obey God" (Acts 4: 19). Reflecting and celebrating: the d, isciples return to the community recounting their ex'~eriences, the healing act, the su~ering°-'they endured and ~there is rejoicing of all the members. They praise God, reflect together on Scripture; trying, to interpret the events in order to discover God's plan and purpose in them. "As they prayed . . . they,were filled With the Holy Spirit and began to pro.claim the Word of God boldly" (Acts,.4:3~L). The community of faith sharing and discerning together grows in creativity and valor. ~ A reflective reading of Acts steers us out of ourselves away from a one,dimensional acting out of Christian lif~ and mission. The continuous movement of evangelization in the Book of Acts links diakonia, kerygma and koihomla-~deed, word and community are not three distinct ways of carrying on the mission of Jesus; they are three dimensions of one Christie process in which we are all called to participate. Cohsecration tor Mission in Religious Community The invitation to follow the Lord Jesus is addressed" to the personal center of the one who, in some mysterious way, has been chosen to announce the Good News of Salvation. The person thus "called" perceives th6 Wbrd of God as an 'internal light or truth or warmth which presents an i~perative to stop what one is presently concerned~ about, to .turn to something new, to attend to a persistent urging and pursue a new direction. The person who listens and responds to the invitation to follow this new inner direction finds herself (himself) caught up in a new relation- Obedience to Mission / 327 ship ~with God--a relationship which requires a commitment to his plan for the transformation of human hearts and human relationships. It is 'ba, sically.the 'sanie .invitation addressed to the first disciples and many others in the history, of the Christian Church: "Follow me' and I will make you fishers of men.".The call is for mission. In the instance of a person called to apostolic religious life, there is an experience of deep significance, of the total engagement of one's being. It involves both a feeling of truth about oneself in relation to~ other~human persons and a sense of well-being even when the, commitment will require a difficult decision. A deep conviction arises'from within the person that -God is t:alling her (.him) to a celibate life in community. What is impor, tant to note here is that th~ person called has indeed~been "touched'? .by the Gospel and is motivated by that ,power from within. It .should not b~ simply a matter of having hem;d about the power of the Gospel and ~being deeply impressed by what it has done for~others. It has to be one's own experience of God beckoning. ~' Each of us at one point in our lives, be.fore we entered our particular community, had a dream or a vision. This dream was the way in which we were able to express to ourselves the significance of our inner experi. ence ~oL call. It was about what we wanted to be and what we wanted to do with our lives. ~I believe that "call" and ,mission" (the being and doing) are not two separate realities, but different aspects of the divine.~outward thrust .of love; God breaking through to us and inviting us to participate in his mission, the mission of~his Son, Jesus. God's desire to lib'erate and reconcile ,and, ultimately,, transform all that he. has;created manifests itself in a .special form of outreach to some chosen persons. He gathers these persons into commtiniiies '.for his' special pUrposes :in the historic process with its dire needs. None of us knows why his choice falls where it does, but we expe.rience it and therefore, we believe it. No_one is "called''~ to be simply for herself (or himself) alone. We are invited by God to take part in a transfoi'ming-mission which is the~:sharing of the Good News of Salvation in'4esus. We. are called to proclaim the Word to our brothers and sisters who have not heard nor experienced God's powerful healing and reconciling Word'. ' Obedience: Listening to (~od's Word and ReSponding with "Yes" Obedience is openness t~ God's deSigns and plans for the world. We do not have a blue print of his will and, therefore, obedience canhot ~imply be freedom to conform to what is already decided. It is not'a passive ac-ceptance of the way things are, but an enthusiastic search to discover the direction of the Spirit at .work in hearts, in relatiOnships and 'in institu-tional structures. Obedience, then, means openness and attentiveness to the Word of God spoken and speaking in our midst. It means listening, consultation, 328~/ Review ]or Religious, Volume 35, 1976/3 study, . dialogue and reflective prayer. Above all.it, means listening to one another in the local community, in our larger congregation, and to the different levels of Church in which we participate,° especially our local Church, but also our universal Church, as-~t struggles to articulate its experience, its insights and its consensus. It means trying to ,read the signs of our times; listening and discerning° the needs and aspirations of the society in which we are inserted, our neighborhood, our city, our nation and the .new global world in which we live today. As we listen, we need to analyze, consult and experience, the pain and violence of our times, as well as its joys and ~aspirations. We need to~name evil without despair and to point to the signs of hope with realism and ho.nesty but with Christian faith in the resurrection and promiseoof the Lord. The Spirit is working in the events of history both within the hearts of all of us, within our communities and in the world itself. In the light of the Gospel message our task is to discover the purpose and plan of God taking place in our times and to discern Our particular way of par-ticipating in the mission of Jesus. We have to listen to the Word of God in Scripture and in our own hearts in prayer and reflection. We have to listen to his Word in our own local,:communities and articulate to each other .the fruit of our reflection and prayer, so: that spontaneously together we can share :his Word and grow as a community of faith. The main problem seems to be that we lack very often, the right struc-tures and processes within our local communities and broade~ congrega-tions .which would enable a rhore enlightened obedience, to mission today. Both personally and as communities we need an asceticism of consistent, well organized"and faith-oriented "~omingtogether" for dialogue, discern-ment and. decision-making regarding our apostolic activities as well as for evaluation and growth in being communities of reflective faith-sharing. Our coming together should be characterized by, th~ same belongingness which was typical of the early Church communities. They came,,back to-gether. ,after healing and preaching, confronting.and suffering, and they shared their sufferings and joys, they reflected together to understand better God's plan for them, they offered common prayer-, and Eucharist. And, thus, they went out again with an even bolder enthusiasm to preach God's Word. Obedience, then, consists in listening to God's Woi-d, and growing in our abili.ty to understand its deepest meaning for our life and our mission: 1, Growth in taking respons.ibility for community'.s life and direc-tion, ~ 2. Growth in d~veloping meaningful ministries which tr,y ~to meet the critical needs of today's world. 3. Growth in .sharing the Word among ourselves and in the market-pla~ e. Obedience to Mission / 329 It seems to me that what we have tradition.ally called the "Vow of Obedience" is precisely the way in which each community agrees to li~,e and work and share its faith together. It is the covenant we make with God and with each other in order to grow and deepen our consecration to the mission of Jesus. Conclusion It is imperative for our apostolic religious communities to intensify and deepen our humanization commitments of the 1960's and at the same time, to pursue our hungering spiritual quests of the 1-970's. The Christian in mission to the contemporary, world is called to struggle for both personal and social transformation in Jesus Christ. The realization of the kingdom which Jesus proclaimed is, in fact, the building of an ever widening net-work of relationships of justice, peace and friendship. The personal trans-formation each of us longs for is the holiness of the Gospel, and the social transformation which our world cries out for is our challenge'to partici-pate in the mission of~the Gospel. The cries of our contemporary global society are many-~--for bread, for freedom and jusffce, ~or truth and understanding, for peace and reconcilia-tion, for independence and inter-dependence, for acceptance and friendship and for ultimate transcendent meaning. Somehow, some way, the apostolic relig~ious community must lift. up a ~lear sign for all 1o see that the kingdom of h~)liness and justic~e which Jesus preached is pos's~ible in our world today and at the very same time we must effectively minister, to the most (ritical social wounds in our milieu. ' Our problem today iia the Church and in our communities is not so much one of how to communicate the Good News of Salvation" in Jesu~s bu,,t ,prima~i'ily how to live it. Penance and Brotherly Love Michel Rondet, S.J. Readers of our pages will be familiar with Father Rondet~from his article publisrhed last July: '~Choices of Religious.Life in a SeCularized World." The present article was translated by Sister Mary Dempsey,CDP, an AmeriCan sister presently stationed in France. ~ . The"., sacrament of penance is certainly one of the Christian gestures least appreciated'in our time2 Father Maranache says that we have made of it "~the~ d~poshory .for our obsession~s or the sim~ple door-mat for the ~Eucharist . "~ It is a' gesture ihat is less and less understood today. That is something that should wo0y us, for it could be telling us that we are no longer a sin[id people.or that we no longer think: of ourselves as a sinful people. But. in that case we are necessarily going to be either a guilty peo~ ple or a pharisaical people. Guilty, that is, shut up in our guilt, in a .sense of failure, and therefore living in resentment, isolation hopelessfiess, with our fault; or else we are pharisees closed in on a feeling of our own righteousness. There are many ways of being pharisaical; it can be in the style of the pharisee in the gospel, but it can also be in more modern styles; for example, when a person thinks he is thee .only Christian, or the only type of Christian, who is committed, conscientiou.s;-adult, responsible, as opposed to the others who are only sociological Christians, vestiges the past. In both cases we are'up against a people without hope, who will not bring hope to mankind, for we are concerned with people who are travel-ing a different road friam the God who came for the sake of sinners and to 1A. Manaranche: Un chemin de liberti (Ed. du Scull), p. 91. 330 Penance and~'Brotherly Love / 331 save sinners. Historians of religions have bi~en able to show thht, in most non-Christian religions, it is the,'sinners who go to God to be pardoned. But~ in the Gospel it is always Christ who goes toward the sinners, it is God who goes to them. If we wish to be a holy pe'ople ~we must become again a sinful people, for the holiness to which we are called is not a holiness of perfection; it is a holiness of conversion. The holy people of God'are not a people of perfect beings; they are a race ,of sinners who'have been converted. ~, ~. But let us be careful! Sin is ~ religious reality. It is an attitude that has no meaning except in the context of the Covenant and in face of the love of God. Outside the Covenant there is no Sin, there are faults; there are no sinners, there are the guilty. Sin is a discovery that is made'in the context of the love of God and face" to face with that love. It is the faithful love of-. God that reveals to Israel its infidelity (cL, Ho'll). It is through the love of God that Israel is made aware'that.it is a spouse; unfaithful and at the same time loved over and above all infidelity. There isin th~ Gospel of Saint Luke a.passage that is very significant from this point of view. At the time of: the first miraculous draught of fishes and the call of the first disciples, Simon Peter says: "Leave me, Lord. 1 am a sinful man." At first sight ,this attitude is surprising: Peter did nothing reprehensible that day; on the contrary. It is not, then, the awareness of a fault that lets him~ know he, is a sinner, but the revelation of the fullness of the gift of God through what has just been accomplished before his eyes. Only in the light of the love of God is sin discovered as a religious reality. ~ If, instead of. oscillating between guilt~ and pharisaism, we would be a people made up .of sinners, we would accept-ourselves as such, we could be a hope for the world, because we would be sinners*saved and pardoned in Jesu~ Christ. And so we could make this sign of ,reconciliation which is the sacrament of penance come alive in the world. "-Guilt attd sin: The experiencing of our limitations, of our misery,of our defeat, of our infidelity, can develop in us a feeling of kuilt (~whi~h is found at that time in the°consciousness of the sinner), but there is a great difference between: -:-feeling guilty before a law, an ideal fabricated by others or that we ourselves conjure, up . The only thing to do then is to reproach ourselves or be discour-aged by our mediocrity, and the higher the ideal the more the .guilt-feeling risks being stronger and paralyzin~g., --and feeling unfaithful, guilty in the face of a person by whom we know we are loved and pardoned, abok, e all if that pardon has the absolute quality of divine love. The repentance that can then rise up in us is a strong and vigorous sentiment of gratitude, thanksgiving, hope. He who knows that much has been forgiven him becomes capable of loving much (Lk 10, 47, and 15~ 32). ~ The sense of sin in Scripture is this second attitude, and it is in this interpretation that we make the distinction here, pointing out the opposition between these often-confused ideas, a guilt,feeling and a sense of sin. 332 / Review [or Religious, Volume'35, 1976/3 The Sacrament of Reconciliation What is this sign that we are called :to live out in the Church? 1 ) It is a Memorial of the. Paschal Mystery. The sacrament.of penance is the memorial of Jesus inhis Passion forgiving his executioners and those who are responsible for his death: the leaders of his people, Pilate, the silent majority who have said nothing during the, trial of Jesus and who let himbe condemned. It is to .all those that the pardon of God is addressed in Jesus. The sacrament of penance is above all the memorial of this aspect of the Paschall Mystery, "Father, forgive them, for they do not know what they are doing." ~, It is a memorial of the revelation of' God as the one who forgiv(s; that is, he whose love welcomes us and creates us anew. To forgive is not tO forget,, but ~o refuse to identify the person with his fault, to shut him: up in his, past or his guilty present. Pardon' iS the attitude of hope that we continue to have toward a person, beyond what he has. been or wha't he is. To forgive is to say to someone: "To me you are not eternally, definitively, wholly, the one who has done .this or .that. I expect something else.of you." That is what Jesus did with Peter. It is in this sense that pardon is creative, re-creating hope. In the attitude of someone I can discover that I am other than what I am in this fault and in this sin. We are all sinners, but we are also hll saints in the eyes of God. .2) The'sacrament of penance, is ~the transfiguration of our sinful being into a being saved by Christ. It is the .passover from the table of sinn6rs to the table of sons through the forgiveness of God. We find a very beau-tiful representation of this in the window of the Prodigal Son in the Cathedral of Bourges. The prodigal in exile wears the short tunic'of slaves; welcomed by his father, he wears the long robe of the sons. The eider son, who had ,the long robe in the beginning, is wearing the short tuni+ in the last scene. He has the mentality of a slave. 3) The sacrament of penance is also the germ o[ a definitive and uni-versal reconciliation. Created anew through the pardon .of Christ, we be-come capable of pardoning, of looking upon one another with hope. Henceforth a new world is possible, for only love ge~erates"love. To ac-cept others, to forgive then~, the.person himself must be able to depend on the love and the forgiveness of him who is greater than our heart. And so the sacrament of penance is the gesture that creates the Church as a people of reconciliation; the Christian gesture that '-makes us "peace-makers," men who are capable of being in the world a~rtisans of peace and of reconciliation because we ourselves are reconciled through the for-giveness of God. , How Celebrate This Reconciliation? ' For the Church, the sacrhment of penance is the gesture of Christ that re-creates us. it is also the gesture by which we accept and celebrate this Penance and,Brotherly Love / 333 reconciliation. This is another way¯ of saying ,tha!, qike all the sacraments, Penance~is a Paschal celebration, penitential but joyous. In an old Bene-dictine text of the Middle Ages, this is what,is said about Ash Wednesday: "The monks Cntered with joyful hope into the sacred penance of Lent." The"stages of this celebration: ',, 1) Let the Word of God lead us to the table of.sinners, for. it is only there that we will meet Christ. The saints had a ~reat and profound insight into this truth. We must let the Word of God denounce our false righteousz ness. The table,0f sinners is not a sad table, because it is the table of en-counters. with God. What is sad is the table of the pharisees who trust in their own righteousness. Christ~will never come and sit down-at-that table. I have not said thht the first step is to examine our conscience because it ,is~ not for ,us to discdver our false justice.and injustice. This would be an illusion; it would turn us back on ourselves to excuse or justify ourselves or to be discouraged. It is necessary to let the Word of God denounce our sin ~ind bring it to light. ' ¯ There should be a celebration of the Word. You could prepare for your~ confessions by opening the gospel. ~That would be perhaps the best way to enter into the sacrament: .~ ' '2) Publicly to "confess° our s'infulness and salvation throug.h Jesus Christ, to confess through"a gesture that Christ 'alone is the Savior. It is true that contrition is a requirement for salvation in Jesus Christ. But that is '.not because contrition° saves- us," but because for us that ~contrition is a way'of uniting us to Christ the Savior. Confession is the gesture by which. we publicly repudiate,~the illusion that persists in ms, that it is our re- ,pentance, our good will,othat saves us. No, it is Christ and he alone that saves us. It is'in this sense, to, signify this, that the sacramental action is necessary. In any other perspective it is not justified~ or ii is only. the exterior sign of what our repentance :brings about. Alas, there are a'. certain number of Christians who still have this idea. They, therefore see very little impor-tance in the~sacramei~t, since all the weight of the gesture is centered on their repentance instead of being centered on the Christ who saves: .From this point of view, the monotony bf our ~accusations can be very good., I am. always~th~e same sinner, I.have not changed fundamentally,¯ but JeSus Christ saves me. The accusation is a oprofession of faith before it is an accusation. I proclaim that,Jesus Christ is Savior by confessing my sins. That is the sense that St. Augustine gives to his work Con[essions." the confession that he is~ weak and a.sinner and the profession of faith in God the Savior. 3) With .the Christ of the Passion, we must live our Christian priest-hood. This is perhaps one 6f the most profound opportunities we have to live it. Today, when we honor the priesthood of all the baptized, le't us not at the same time relegate to the shade one of the gestures by which this ,priesthood is. expressed ,with. perhaps the greatest intensity. In the 334 / Review forReli~ious~ Volume 35, 1976/3 sacrament of penance, with the Christ of the Passion, we are the Church which offers to;the Father the sinful world of which we are acknowledged . members. We present ourselves before theFather, selfish, proud, harsh, with the same selfishness, the same harshness, the same self-sufficiency as those who appear everywhere in the world and who sometimes produce bitter fruits of death and of suffering. If selfishness and pride have not pro-duced the same fruits in tis, it is because the circumstances have not been favorable. We are also the Church which accepts the pardon of the Father in the nameoof all and for,~all. It is not our own little pardon that we come to receive as a privilege that is going to set us apart fro~ others-apd justify us in our own eyes; it is the pardon of the Fathei" who welcomes .us in the name of the,sinful world of which, by the grace of God, we are conscious representatives. This is a priestly attitude." Since we are united through baptism to the pries(hood of Christ, we can, in this penitential gesture, live this priest-hood inooffering the sinful world and accepting in its name the forgiveness in 'the Father. 4) To witness through pardon "to our reconciliation in. Jesus Christ." Having tasted the love of God, proved his ur~failing°fidelity, we become capable, in our turn, of forgiveness. There is the true contrition, the true firm purpose: to enter into .,pardon, to enter into the Passover of Christ so as to become in him the people of reconciliation, example and witness of reconciliation in the world. The sacrament, then, opens us out to a -creative attitude that is very important in our time. In the world of conflict in which we.live~ where every society tends to become a closed society, pardon is a creative attitude. It cuts off the inexorable unfolding of our sin-ful history, it introduces an element of radical novelty, introduces an un-looked- for idea that causes hope to flower where it seemed impossible. That is the happy ending to which the sacrament leads us: to be, in the midst of the conflicts of this world, the artisans and the witnesses of a possible recon-ciliation. To let Christ lead us to the table of sinners, t6,profess our faith in Jesus Christ the Savior by the confession of our sins, to'live our baptis~mal~ priesthood by offering the sinful world and accepting the forgiveness of the Father, to enter in our turn into the love which,, forgives because it has been created anew'by the Father this is what it means to live and cele-brate the sacrament of penance. It is quite a different thing from ihat gloomy examination of conscience in which we look at ourselves and our failures, developing vexation and discouragement in ourselves before we pass to a nondescript legalistic action by which we make things right with~ God: To live the sacrament of penance is to celebrate an egsential and hope-filled dimension of' the Christian life. See Luke, regarding the pardoned Penance and Brotherly Love / 335 sinker: he who thinks he has been forgiven little or thinks he does not need forgiveness loves little ~gnd displays little love; but the one who has been forgiven much and' who knows he needs forgiveness can show much love; It is an essential dimension of every Christian lile. We must go beyond a calculated~_concept of the sacrament. It is expressed in 'a gesture and in a sign, but it ought not to be an isolated moment, cut off from life; if it were it would become a gesture of magic purification. Penance can be a_Sacra-ment, a sign which expresses our self and transforms us, only if faith causes us to live continually as, pardoned sinners. The sacramental gesture makes sense only if it permeates.a whole existence and a total attitude which shines forth in our prayer, our,~life, our relations with others. The sacramental gesture is the high point.of a whole life of a pardoned sinner, and that i's what gives its meaning, tO this penitential dimension of the Christian life. This summit cannot be separated from the rest without losing its signifi-cance. The sacrament of penance is, then, a gesture which sums up our whole life, from the acts of contrition that we make, the penitential rite of the Eucharist, rites of. reconciliation, the recitation of the Our Father, times of penan.ce (-Lent, Advent . ), the revisions of life that we make to-ge. ther. It is,all these_ moments that we live the sacrament of penance. All this is part of the sign and~ all ihis finds its true, fully-lived meaning at the time of the reception of ~the sacrament. Also, far from making the sacra-ment useless, all that we have just mentioned calls for it and gives it mean-ing. It is certainly necessary for tile Church of our time to rediscover-forms of celebration of the sacrament of penance which best express the signifi-cance of. this gesture. The Church has known ~any forms in the course of history (public penance in the 0rst centuries, individual confession since the end of the Middle Ages). It is precisely for this reason that the new rite of the sacrament is so important for us today. Penance and Brotherly Love 1 ) In its beginnings; religious life in the Church did not appear as an association of perfect Christians, better than others, like a little "Church of, the Just" in the midst of the larger, heterogeneous Church; but the first communities presented themselves as communities ojf repentant sinners, Christians who proclaimed their need of conversion. We are assembled ,sinners,. communities of sinners who try to love much because much has been forgiven us. This is a constant "of the spiritual tradition of the rel.igious life: a state of conversion, of penzance. 2) A religious community is not a group without tensions and prob-lems, but it is a community that endeavors to make,pardon ever possible, where this pardon can always be asked because each one knows that it will always be given. It is a community where-each one lives amid proffered 336 / Review ]or Religious, Volume 35, 1976/3 forgiveness, where each can be himself without grudgessor complexe~,,~a ,dommunity where hope is possible because the others look upon,you with hope and forg(veness. A person can become a new,creature in the forgive-ness of others. Par~on always possible makes .hope al~,ays present. 3) "In this sense a religious community can ,be a "vision of. peace,~' as the Church ought tO be and tries to be, not because it is an .idyllic,witness to 'understanding and friendship, but because it is a place of~ pardon ,and of reconciliation. ~ '~ . ~ , Reconciled with my fellowmen, living in theoview, of my brothers and sisters who pardon me in the strength of thd.,pardgn o1' Christ, I can, in my turn he,in the world an artisan of peace, a witness to'reyonciliation. This is .an essential dimension of our life of profound charity, ,not easy to live day by day. Let us'try to live it, and many difficulties will .recede to the background and it will be possible to shoulder them in' hope: Celebrating Reconciliation in. Brotherly Love o ~ I ) We mugt r'ediscover in our lives gestures that celebrate hnd express the penitential dimensioh of our lives. Formerly thei'e~were in the congre-gations traditions of penance on certain days and for certain feasts. They had become formalistic and have'~been suppressed. P¢0bably°it was neces-sary to do this and t6 pas~ .throuffh thig healing step~of purification. But now we must rediscover and re-create something else; otherwise, it~i~; a dimension of life that will not be celebrated. 2) We must rediscover times and intervals of mutual forgiveness. We mu~t find thefia again at the heart of a liturgical act. You have certainly had the experience already: there is sharing that c'an take place only in a liturgical set~ing~ for at that moment we are entirely centered on the Lord. There are things that can be said then arid will be accepted as they would not be in another context, because there wo'uld'not be the 'same climate, the same charity, the same grace, the same presence of Christ; There are times and places of pardon to be rediscovered, during the eucharistic cele-bration, liturgies of the Word, Compline . 3) We must also integrate into the sacrament more'consciously atti-tudes which in. fact already form a part of. it. For example,, certain revi-sions of life,./~ certain search ['or spiritual discernment'made in community in which we are helped t~ become aware of'our deficiencies, our infidelities. . . . We.could make the connection and end a revision of.life, ['or instance, by an aci.of contrition, an imploring of God's' pardon that would 'recall the sacrament bf penance and woiald be ['or each one a preparation for it. In this presentation, 1 have not stressed much the role of the priestly minister in the Celebration of penance. This role is precisely to signify, the 'necessary bond with Christ and this. necessary presence of Christ without which no Passover is realized and actualized. In the sacrament of penance Penance and Brother~ly Love'/,. ,337 the priest; who acts in the name of the Church, is the necessary witness of what reconciliation, forgiveness, salvation, are given to us.in ]esus Christ and through him. We cannot attain to it of ourselves. On the other hand, a celebration always presupposes a people. It is important that the community, whether small or' large, recognize itself always, when celebrating the sacrament of penance, as the Church of Christ. Faith and Justice Francisco Ivern, S.J. Father Ivern, until the Jesuits' recent congregation, had been Father Arrupe's special advisor on the social apostolate and the chairman of his special commission for the same: Since the congregation, he has been named General Counselor as well. A Spaniard by birth, he studied in the United States and worked for some years in Bombay. His present addi'ess: Borgo S. Spirito, 5; C.P. 9048; 00100 Roma, Italy. Introduction In one of its decrees, the 32nd General Congregation of the Society of Jesus (Dec. 2, 1974--March 7, 1975) has defined the,mission of Jesuits in the world of today as the service of faith and the promotion of justice. It was the most import,ant and specific contribution of that congregation for the future of the Society of Jesus as an apostolic order at the service of the universal Church. Some might argue that, as far as priorities are con~cerned, the decree on "The Union of Minds and Hearts" issued by that same congregation,1 deals with an aspect even more basic for the survival and maintenance of the Society of Jesus: i.e. the spiritual and commianity life of its members. Others might stress the importance of the decree on poverty and the radical changes it introduces into the practice of that vow by communities and apostolic works.~ Finall3}, others might rightly emphasize that the future of the Society will depend on the religious and apostolic formation of its members, and hence the decree treating that topic deserves top priority) All this is in a way true. But the decrees on spiritual and community life, 1This decree will be the subject of a future article in this series. -~See REVIEW FOR RELIGIOUS, March, 1976, pp. 191, ft. :*This decree will not be treated in this series as being of too narrowly Jesuit interest. 338 Faith and ,Justice / .339 on formation and even_on pov.erty represent the natural and expected evo-lution of a process already on the way since the 31st General Congrega-tion ~(1965). To a great extent; they simply develop and complement what was already expressed in that congregation. On the. other har~d, the decree on "Our Mission Today: the Service of Faith and ~he Promotion of Justice" marks a relatively new development and poses~.a new.challenge. Its influence is felt in all the,bther major documents of the~32nd~General Congregation; it gives them their apostolic motivation and orientation and thus conditions their fruitful interiorization and effective implementation. ~The decree on faith and justice, how6ver, has also becon]e-6ne of~ the most controversial pronouncements Of the last Jesuit congregation find it will ~,probably be one of the most difficult to implement. On the,one side, it is true that, in spite of its long ,and laborious genesis and° its obvious defects of form, the~decree was finally approved by an overwhelming majority. It can also be said, one year after its promulgation; that the decree has been gen.erally well accepted by most Jesuits. On the other side, how.ever, it~:is also true that not a few have received it with mixed fe~lings and reservations. Some ffonder about the scope and universal applicability of" the.decree for the ,Jesuit apostolate. Doubts have.also arisen about the precise meaning of justice ,an~l of the inter-relationship b~tween faith and justice in the ,context of the decree: Others feel that, the "specific contribu-tion of priests and religious to the promotion of justice should be further clarified. _ It is also a ~fact that the longest and most "substantial" remarks of the Holy, See concerning the congregation's documents, were aimed at this decree in particular.-A few have'even said that the Holy See's observa-tions have greatly.~ weakened the decree's thrust, if not crippled it al-together. . . It is myoview that, in spit6 of all these difficulties, the d6cree keeps all its basic strength and importance. It presents today for the Society of Jesus a big challenge and a unique apostolic opportunity. Perhaps like none Other, the decree on "Our Missiofi Today" can help Jesuits td'rediscover again, in:a new light,,what it means to be an apostle, a religious and a priest ifi the, modern world: It can help infuse~ new" vitality and dynamism into an aging and shrinking international organism. It can strengthen the union of all-Jesuits around a common apostolic ideal whbse"relevance and actuality appe.ar today with renewed clarity~ ° The criticism, reservations 'and evefi fears that the decree has aroused can be explained partly becau~se of its all embracing nature, partly because of some obscurities and difficulties of interpretation to which the text some-times lends itself. In this context, the remarks'made by the Holy See, though perhaps not absolutely ~necessary, can ~ greatly h61p to dispel some of~these fea'rs, and reservations. They can help i-eveal better ttie basis on which the potential of the decree for a profound religious and apostolic re-newal~ ultimately rests. However, we have also to admit that a decree that 340 / Review .]or Religious, Volume 35, 1976/3 demands from every individual Jesuit and from every Jesuit community and apos.tolic work .a reassessm(nt in depth of their own, basic orientation in the light of the service of faith .and the ,promo.tion of justice~ was bound,to cause some uneasiness, set in motion defense mechanisms and even pro-voke negative reactions. The earlier 31st General Congregation recognized that, in order totface ,new needs and-conditions, the entire,.Jesuit,~tpost01ate had to be thoroughly :rethought and r~vised:~But while some channels and structures were prd-posed for. that revision, there was no clear ~ttempt at providing the overall criteria ands.objectives that should inspireoand guide it. ,A general sociological survey of the Society of Jesus that was launched by Fr. Arrupe towards the end of.1965, shortly after the 31st General°Con-gregation, provided.some apostolic guidelines and objectives and also con-tributed to develop some mechanisms of response to new needs. But itS; out-come was very, uneven and its best achievements-remained at the level of some provinces or regtons. There was no serious attempt, therefore, to ap-ply its conclusions, in terms.of some general policy guidelines¢.to the whole Society. This explains why, except for those .provinces or regions in which a considerable effort owas made to" determine general ~ind corporate apos-tolic objectives in the light of the survey findings,'the ov~erall pattern~"of apostolic worl(s and ministries in the Society of Jesus underwent relatively few changes from 1965 to. 1975. - o During;the.se years, however, under the ,leadership of Fr. Arrupe, .a good deal was done to give some new direction and contents to,the J~suit apostolate and to,emphasize some of the dimensions that~ should distinguish it as a whole, independently from the particular works or meahs through which it was to be carried out. This was specially true of the comriiitment to bring about a more human and just society,,which'was more"and .more presented not so much as a separate sector of activity, but rather as a dir~eri~ sion that should mark all Jesuit life and apostolic work. This led to a more interdisciplinary, "intersectorial" and integrated apostolic approach. It also contributed to give to the Jesuit apostolate a new sensb,oof direction, an '~identity" that had been somewhat, obscured and weakened~'during a period of rapid change. It also prepared the ground for the decree of the 32nd General Congregation on."Our Mission Today." ~ Unlike previous congregations, the 32nd did not issue b~ief and separate decrees restating the importance of the major~apostolates;,old or new, in which Jesuit.s are or should be engaged: missionary activity,.education, ecu-menism, pastoral action, scientific apostolate, artistic endeavors, social in-volvement, mass. media, and so forth. The brief references in the decree on "'Our Mission Today" to theological reflection, "conscientization" according to the Gospel, education and modern media of social communication, were to emphasize the level at which Jesuits should work, their main role as "educators" and the instruments that they should use in their apostolate iri Faith and Justice / 341 order to have thewidest possible, influence, rather than to single out spe-cific works, institutions or sectors of activity in'which they should engage: The main apostolic concern of the last Jesuit congregation was to define what should be the.~corporate mission of Jesuits today, whether they work in Jesuit controlled institutions or not, alone or in collaboration with others. Not only should whatever Jesuits are already doing contribute, more~or less directly or explicitly, to reconcile men with God and with each other, to serve the faith and to promote justice; but today Jesuits should preferably do what is more conducive to th~ attainment of,,those objectives. The Service:' of' Faith" " The mission we are called to share is the mission of the Church herself: to make known.to men the love of God our Father, to bring to our fellow-~ men the omessage of-salvation, to work that they may have life, and have it to the full.~ The decree does not hesitate to reaffirm, with different words and. expressions, the basic religious and supernatural nature of the Society's mission: the service of faith, the task of evangelization.'~ It is because we are commit~ted to the service of faith, that we are also called, always, but par-ticularly today, to promote love and justice among men, as one of. faith's main and more basic requirements: "The mission 'of the Society of Jesus today is the service of, faith,, of which the promotion of iustice is an abso-lute requirement. This is so because the reconciliation of men among them-selves, which their reconciliation with God demands, must be based on ius-tice."~, For many,- however, the specific contributioh of the decree on "Our Mission Today" still remains in having officially proposed the promotion of justice as the main apostolic objective for the Society of Jesus today3 though, it is true, side by side with the service ~of. faith and inseparably connected with it. The service, of faith would be affirmed simply as a pre-condition for that promotion. The fact that the very text of the decreetalks more 6ften of justice than of faith and that,what is said of faith is rather incomplete and far from being an exhaustiv~ presentation of all the demands of faith for religious life and apostolate, would seem to confirm this view. This explains why .in some regions and for some Jesuits the decree has become known as "the decree on the promotion of justice" or simply "the justice document." Its title has gradually undergone small but important modifica-tions. The mission of the Society of Jesus today would be defined no longer as "the service of faith and the,' promotion of justice," but ~rather as "the service of faith in or through the promotion of justice," or "the service of faith ]or the promotion of justice." It should be recalled that the promotion of justice was not the top prior- 4"Our Mission Today," n. 13. ~lbid., nn. I1, 13, 14, 18, 24-26, 51, 52, 55. 61bid., n. 2. 342 / Review for Religious, Volume 35, 1976/3 ity chosen by the General Congregation for its work and that the document was ttie~outcome of the combined effort of three different commissions, only one of which dealt with the justice question. The others were con-cerned with the apostolic mission of the Society in general and with the criteria that should guide Jesuits in their apostolate: questions to which the congregation had assigned a higher priority than to that of the promotion of justice. The call of the 32nd General.Congregation to the serx~ice of faith is not Simply a reminder of the primary and fundamental Jesuit.apostolic mission, nor the mere statement of a premise from which to draw later the concl~u-sion that the promotion of justice is a necessary dimension of the Jesuit apostolate 'today. The congregation wants to emphasize that in the light of today's conditions, of the needs and aspirations of the men of our time, the service of faith not only keeps its primary importance~ but that its .absolute need is today even more strongly felt. The diagnosis that "the congregation makes of the apostolic needs of the contemporary world is not formulated only ,or primarily in terms of justice: The fact that today "more than two billion human beings have no knowledge of God the Father and JeSus Christ whom He has sent''T and that "many of our contemporaries, dazzled and even dominated .by the achieve-ments of the~human mind, have either forgotten or rejected the mystery of man's ultimate meaning, and thus have lost the sense of God''s constitute for the' congregation, new challenges to the Society's apostolic mission. These challenges not only condition our efforts for more human and just relations amo.ng men,~' but have for us a value of~their own, 'because "people today are, somehow aware ~that their problems are not just social and technological~ but personal and spiritual. They have a feeling that what is at stake here~is the very meaning of man,: his destiny and future. Men are hungry: but hungry not.just for bread, ~but'for the word of God~TM The fact that today the.~service of faith has to face new demands, new situations, new cultural contexts, which will put to the test not only our religious dedication, but all our resources and creativity11 does not diminish in any way the need for that service, but ,on the contrary emphasizes it: ". the goSpel,.should be preached with a fresh yigour, for it is in a posi-tion once again ,to make itself heard. At first sight, God seems to have no place,today ih public life, nor even in private awareness. Yet everywhere, if we only knew.how to look at it, we can see that menare searching for an experienCe of Christ and of his kingdom of justice, love and peace.''~-~ rlbid., n. 4. Slbid., n. 5. °lbid., n. 27. aOlbid., n. 21. lalbid., nn. 24-26. r'lbid., n. 21. Faith and Justice / 343 The realization that today there is a L"new need" for the service of faith, by itself and also because of the ethical and religious roots of many of today's problems, is expressed in the decree with,an insistence, which some might° find even. exaggerated, on the need to "evangelize," to lead.men gradually to the acceptance of God and:of his salvation in C.hrist, wherever° we may be and through whatever apostolates, or ministries we might-be, called to exercise_, including social ministries and the promotion of justice itself.13 ¯ It is evident that the conviction about the need for a renewed service of the faith in contemporary society; if it has to inspire and guide effectively all our apostolic efforts, cannot be the o.utcome of a mere sociological sur-vey or scientific analysis of today's needs and aspirations. It has to grow out of a personal and-lived experience of the enriching and liberating role that faith plays in our own lives, in the lives of the groups and communities in which we !iv.e. To think that we can commit~ourselves to the service-of faith, without first realizing that we ourselves stand in need of being evan-gelized and of knowing how to meet Christ as he works in the world through the power of His Spirit,'" is an illusion. The Promotion of Justice Those acquainted with the text of the Synod of Bishops of 1971, "Jus-tice in the World," w0u_ld ,recognize some of the arguments that led the Jesuit General Congregation to propose the promotion of justice as one of the primary apostolic objectives for the Society of Jesus today. In some re-spects, however, the treatment of, jus._tice in the decree is less qomplete than that found in4he synodal text. The decree attempted to bring together into one single document the two basic dimensions of the Society's.mission to-day, while trying at the same time .to draw some conclusions and provide some directives for. Jesuit religious life and apostolic activities. The far reaching implications and consequences, both for the service of faith and the promotion of justice, of integrating into a unified and coherent whole dimensions that often had developed too much along parallel lines, are evident. The synthesis, however, reflects the vicissitudes of its long elabora-tion and is still far from being perfect and complete. It is in the light of the gospel, of the Church's magisterium, and 6f the Ignatian charism and vocation, thatthe General Congregation, faced with a ' world marked by deep and widespyead inequalities and injustices, at the na-tional and international level, commits the Society of Jesus to the promotion of justice. . This commitment, as previously statdd, flows from the very nature of the Society's apostolic mission, of a service of a faith that works through lalbid., nn. 11, 27, 33, 50-55. 141bid., n. 23. 344,/ Review [or, Religious, Volume 35, 1976/3 love: a'love that cannot become reality without justice.,~ "The injustice that racks our World in so many forms is, in fact, a denial of God in practice, for it denies the ttignity of man" man, the image of God; man the brother of Christ.''''; The establishment of God's kingdom kingdom of love, justice and peace--begins already now, ~in this world. Christian hope and,salva-lion are a gratuitous gift from God, but also an invitation to work effec-tively for the transformation of the world, to make it more human and just.~r It is the wish to be faithful to the essential Jesuit mission, "as expressed in the Formula of the Institute, approved by.Paul Ili' and Julius II!, that prompted the congregation to propose the promotion of .justice as one of the prtmary a~ms of the Jesmt apostolate.'" For Ignatius~the service of faith had to be exercised both through the preaching of the Word and by works of charity andof reconcili~ition, by the assistance to those in greater need, like "those qvho are found in prisons and hospitals." Ignatius himself vited-Jesuits to interpret this in the. light of "what will seem expedient for the glory of God and the common good." This the decree has done and, following the lead of Paul VI in his inaugural address to the 32rid General Congregation, has seen in the sick and in the prisoners of Ignatius' time, tho. se living "on the margins of society" today: the poor and the de- ~ prtved, the victims of injustice and oppression. To the many encyclical letters and other documents of the magisterium Which support the congregation's stand on~ the question of justice anti with which the' readers of these pages are. undoubtedly Well acquainted--we should add the recent apostolic exhortation, Evangelii Nuntiandi, in which Paul VI repeatedly reasserts the intimate relationship between e'vangeliza-tion and the promotion of justice. In one passage of 'this most important document, the Holy Father gives us, in a remarkable synthesis, qhe main reasons which link together these two dimensions of our apostolic mission: Between evangelization and human advancem~nt--d~ve!opme~t .and libera-tion- there are in fact profound links. These include lihks of an finthro-po~ ogical order, because the man who is to be evangelize'd is ndt an abstract being but,is subject to social and economic questions. They also include links to the theological order, since one cannot dissociate the pla6 of creation from the plan of Redemption. The latter plan touches the very concrete situations of injustice to be combated and of justice to be restored. They.in-clude links of the eminently evangelical order, which is that of charity: how in fact can one proclaim the new commandment without promoting in justice and in peace the true~ authentic advancement of man? We our, selves have taken care to point this out, by recalling that it is impossible to accept "that in evangelization one could, or should ignore the importance of the problems ~r'lbid., nn. 2, 18, 2.7, 2,8. ~C'Ibid., n. 29. arlbid., nn. 30, 31, 40, 41. ~Slbid., n. 17. Faith and Justice ~/ 345 so much discussed today, concerning justice, liberation, development and peace in this world. This would be to forget the lesson which comes to us from the gospel concerning love of our neighbor who is suffering and in need."r~ Confronted with all these arguments of an evangelical, theological and doctrinal order, it is.hard to understand the difficulties some have expressed regarding the relationships between faith .and justice and the .very notion of justice as found in thedecree. There is need, as we shall see, for placing the promotion of justice in the proper theological and pastoral context and for defining clearly what is the specific contribution of priests and religious to that promotion. But that in the world of today the promotion of justice constitutes a primary apostolic c~bjective and conditions greatly the ~redibil-ity and apostolic effectiveness of the Church's mission, seems a fact beyond all question. Some have remarked that, justice, which is so often mentioned, is never clearly defined in the text. What does the decree mean by justice, they ask? This question sounds a bit like the "quid est veritas" of the gospel." Lik'd the Synod of 1971, the Jesuit General Congregation did not want to enter into a scholastic definition of justice, with all its divisions and subdivisions. But to concltide from ,~this that the General Congregation, or for that matter the Synod of Bishops. and so many other documents of .the magisterium, dd not know what they are talking about when they propose the promotion of justice as a necessary requirement of our apostolic mis-sion, would border on cynicism. ~ This being said, we have to admit that the document sometimes gives the,!mpression of talking mainly~ about inequalities and injustices of a socio, economic order, as though justice were merely a problem of a more equal distribution of the world's material., wealth and resources. On the other. hand, .it is hard to ignore the fact that the very unequal distribution not onlyof material goods, but als~ of~the power a.nd responsibility for ad-ministering them, constitutes today one of the major felt injustices of our s~ciety and deeply affects the lives the,freedom and dignity---of a large majority of mankind. But the congregation speaks also of other injustices: racial, social, political. Religious oppression, however, does not seem to-evoke any, clear echo in the document. The presence in the congregation of Jesuits working in regions where religious rights are openly violated and the fear of possible retaliatory measures, might explain this silence and reserve, which, 9therwise, would be difficult to understand. Rather than defining justice, the decree describes it. It also enumerates the gospel demands in the justice field: "The gospel demands a life free from egoism and self-Seeking and from all attempt to exploit one's fellow-men. It demands a life in which the justice of the gospel shines out in a willing-laEvangelii Nuntiandi, n. 31. 346 / Review [or Religious, Volume 35, 1976/3 hess not only to recognize and respect the rights of all, especially the poor and the powerless, but also to work aciively to secure those rights. It de-mands an openness and generosity to one's neighbor v~henever he is in need, even if he is alienated or hostile, in a spirit of forgiveness that over-comes all enmity.'''-'° Since th6 concept of-justice in the decree is more evangelical than legal or philosophical, one can understand why justice and poverty appear so closely inter-related in the text and why, also in the name Of justice, the poor and the deprived should become the main objects of our attention, the privileged beneficiaries of our apostolic efforts. Independently from any law or human contract, the poor have a right to a fair share of God's gifts, of' the world's riches, and to have a say in all decisions concerning their individual and'collective existence. Those individuals and structures that ignore their plight and keep them in their situation of poverty and depriva-tion are simply unjust. This is very much in the gospel and patristic tradi-tion: charity is,,the source of justice, its necessary complement and fulfill-ment; the goods of the earth belong to all, particularl3~ to the poor, and those'who happen to possess them are merely their'administrators. It is in this context that we have to interpret Augu'stine's definition of justice: "Iustitia est in subveniendis miseris." To give to the poor, to be with them in their difficulties, may be an act of charity, but it is also an act of justice, the payment of a debt. Faith and Sustice - "There can be nb promotion of justice in the full and Christian sense unless we also preach~ Jesus Christ and the mystery of reconciliation he brings. For us, it is Christ who, in the last analysis, opens the way to the complete and definitive liberation of men.'''-'1 Similarly, there is no true preaching of Christ, no effective proclama-tion of his gospel, unless a firm decision is taken to promote love of neigh-bor and justice, which are the necessary consequences of a true love of God, of a faith that works through the love of men.2-° The decree not only points to a complementarity between the service of faith and the promotion of justice, but also to the fact tl~at ~many of the root-causes of contemporary unbelief and atheism are the same as those of tc~day,'s widespread injustice. The barriers, the "idols," that block man's access to God greed, ambition, selfishness and pride are also those that "close" him to the needs and to the rights of his fellow-m.en. The liberating message of Christ--which, for those who want to excel in his service, is described by'St. Ignatius in his m6ditation 6f "The Two Standards"--attacks 20"Our Mission Today," n. 18. 211bid., n. 27. 221bid., nn. 27-28. Faith and Justice / 347 at its deepest roots not only atheism, but also injustice in all its manifesta-tions: it opens,man's heart to God and' also t.o others. ~ In the ligh~ of this decree, the mission to combat the many forms of con-" temporary unbelief and atheism--a mission entrusted to the Society of Jesus by the Holy Father.on the occasion of the 31st General Congregation appears in all its individual and collective, religious and social ,dimensions, and presents itself, under the aspects of the service of faith and the promo-tion of justice, as an eminently positive and liberating task that can give unity and coherence to the Society's apostolate.::~;, However--and the decree acknowledges it faith implies much more than human justice alone and the deep causes and consequence.s of unbe-lief cannot always be reduced to the social level. ,The liberation that,faith brings "cannot be contained in the simple and restricted dimension of eco~ nomics, politics, social and cultural life; it must envtsage the whole man . . . right up to and including openness to the absolute, even the divine Abso-lute; itjs therefore attached to a certain concept of man, to a view of man which it. can never sacrifice to the needs of any strategy, ~practice or short-term efficiency.'"-'" Not all service of faith should always arid necessarily lead to.,the pro-motion- of justice as its explicit and immediate objective. But it shohld at least remain open to that social dimension. It should be exercised in such a .way and in such a context that justice is in no way compromised. If it does not contribute directly to the promotion of brotherly love and of jus-tice, it should .at least prepare the ground for it. From the point of view of justice and taking into account the concrete context ofoone's own ~life and apostolate; there are very few activities that can be. called "neutral" today. In its observations about the decree "Our Mission Today," the Holy See had this to say: "The promotion of justice is unquestionably ,connected with evangel!zation, but as the Holy Father said in his closing remarks to the last Synod 9f Bishops in October of 1974--~'Human development'and social progress in~.the temporal ., order should not be extolled qn such ex-aggerated terms as to obscure the essential significance which the Church attributes to evangelization and the proclamation of the full gospel.'"~n Though, in our opinion, the decree clearly avoids this danger, granted some of the interpretations given to it, it is nol superfluous to emphasize that faith can never,be reduced to ~the promotion of justice alone. Christian liberation is incomplete if it neglects to proclaim salvation in,Jesus Christ.~'~ Does human liberation or the promotion of justice, in the economic, so-cial, political and cultural fields, constitute always a service of faith? The "albid., n. 19." °-4Evangelii Nuntiandi, n. 33; cf. also "Our Miss~ion Today," nn. 27-28. ":'Letter of Card. Villot to Fr. Arrupe of May 2, 1975. See REviEw FOa REL~OtrS. 35 [1976] pp. 33-45. "-'~Evangelii Nuntiandi, n. 34. 348 / Review ]or Religious, Volume 35, 1976/3" decree is not so clear and explicit about this, because when it refers to liber-ation and justice, it is usually o"in' the full'and Christian sense" of these ¯ terms. But by placing .the promotion of justice in a ]aith context, the Gen-era[ Congregation ~of the Society of, Jesus has reminded Jesuits that for a Christian the promotion of justice is a much more demanding task than for an atheist or for a non-Christian. It is evident that "not every notion of' liberation is necessarily consistent and compatible with an evangelical vision of man, of things and of events.''-'~ If the promotion of justice is to be ,a service of faith, it should.fulfill cer-tain~ conditions regarding the motives and the inspiration that impel us to seek that.promotion, regarding the way in which the promotion is carried out, and also regarding the objectives that we want to achieve: these should never exclude, and should always remain open to,,the transcendent dimen-sion that faith implies: ". the Church has the firm conviction that all temporal liberation, all political liberation-~even if it endeavors to find its justification in such or such page of the Old or New Testament, even if it claims for itsideological postulates and its norms of action theological data and conclusions, even if it pretends to be today's theology--carries within itself the germ of its own negation and fails to reach the ideal that it proposes for itself, when-ever its profound motives are not those of justice in charity, whenever its zeal lacks a truly spiritual dimension and whenever its final goal is not salvation and happiness in.God.''~s In various passages of the decree it is emphasized that'even ,if we fight for the.rights of men in the name of justice, love should always be our driv-ing andosustaining force. Besides: ". if the promotion of justice is to obtain its ultimate end, it should be carried out in such'a way as to bring man to desire and welcome the eschatological freedom and salvation' offered to us by God ,in Christ. The methods we employ, the actigities we under-take, should express, the spirit of the Beatitudes, and bring man to areal reconciliation. In this way the promotion of justice will show forth the Spirit and. the power of God. It will respond to man's deepest heeds: not just for bread, not just for freedom, but for God who is love, and who loves all men as sons.'''-'~' In the decree, to promote justice, to proclaim, the faith and to lead men to a personal encounter with Christ, these'are not three separate realities to which correspond three .separate apostolates, but rather three dimensions that should characterize the entire apostolic effort of the Society of Jesus today.:"' We should add that, in order to promote justice in a context of faith, it is not enough that faith and justice should be well integrated at the "-'Zlbid., n. 35. z:~"Our Mission Today," n. 33. , .~Olbid., n. 51. Faith and Justice / 349 theological and pastoral levbl, but also and mainly in the lives of those who [gromote it. " ° The Role. of Religious - What has been-shid so far provides a basis for what should be the spe-cific, Christian'contribution to the promotion of justice. Most of the prin-" ci[~les that~ have been enunciated apply not only to priests and to religious, but to all Christians. They represent the ethos that should~'inspire man's efforts towards a more'0human and just society, but they'do not tell" us what~those efforts should~ be. From that ethos to the °just communities, in.- stitutions and structures .that make up a just society; there is a long way to go. Christian inspired principl.es and values have to be incarnated into '~'a way of life," at~the individual and at the collective level. They have to b~ translhted into overall policies and concreteprogralns of action. Thisqs a task for which, besides Christiaia dedication, direct involvement in the eco-nomic, social, political~anff cultural fi61ds, technical knowledge and exper: tise are absolutely required. It is the primary, and specific task of lay peo-ple' whd~e particular v.ocation: places them in the midst of~the;world~and calls them to.renew, in faith and iffjustice, the temporal order ~The role o~f- the Church is rriainly one of inspiring, forming, supporting and ~guid~ng men~qn their struggle to build a ~world at,,once more human arid divine2: Th~ Holy See reminds Jesuits that this is even more true in their casi~, since,~they belong to '~ano institute "which is religious, not secular, and "' ~Besides th~ proclamation of the gospel message of justice, and the proph~etic'deffunciation of injustices tasks which°religious, like other Chris-tihns, hre~also, called to exercise there are functions that re~ligi6us seem to be"~ particularly equipped to carry out. The General Congregation of. the Society of Jesus mentions some of these: e.g., t~heologic.al reflection, "con-s¢ ientization" and education for justice, and the service of,the poor and e, Theological and doctrinal reflection on the main, problems of our day is~ a necessary prerequisite for any effectiqe-and" lasting pastoral action in the justice field¯'This reflection, conducted in the light of faith and "in a context ~which is both interdisciplinary and genUinely integrated with 'the culture iia" which it is done," ,will help to give greater' meaning and depth to whi~t we say or do in.favor Of justice; it will" also guide men in their search 'for, just'sol6tions to the vast and difficult problem~ that. confront them today. Thanks to this 'reflection we shall be able to exercise a critical and. liberating function regarding, the all-embracing ideologies and political systems which often tend to divide and enslave our contemporary world¯ :~Letter of Card. Viliot to Father Arrupe. :~""Our Mission TQday," n. 60. 350 / Review Jor Religious, Volume 35, 1976/3 ~o This reflection should also inspire all our efforts to educate men in faith and for justice: "men for others. , . persons whose lively faith impels them to seek and find Christ in the service of their fellow-men." Besides, in a world where the power of economic, social and p61itical structures and their vfist and deep impact on,the life of individuals and groups is recognized by all, "greater emphasis should be placed in our apQstolate on the con-scientization according to the gospel of those~,who have the power to bring about social chan~e?''~:' ','A commitment to the men and women who live.~,a life of hardship and who are the victims of oppression cannot be that of a few Jesuits only. It should be a characteristic of the life of all of us as individuals, and a char-acteristic of.our communiti'es and institutions as.well,v:'' Though not all re-ligious can share closely tlie lot of the poor and~of the oppressed,-the num-ber of ,those that experience more directly what it means to be poor, should certainly increase. Even if the poor are not always the immediate benefici-aries of our apostolic efforts, it should be clear to everybody~ that they con-stitute one of'our primary concerns. ~But "above all the gospel must.be proclaimed by witness.'':'~ "The first means of evangelization is the witness of an authentically Christian life. . It .is . . . primarily by her conduct.and, by her life that the Church will evangelize the world, in other words, by her living witness of fidelity to the Lord Jesus--the witness of poverty and detachment, of freedom in the_ face of the powers of this world, in short, the witness of san.ctity.":" If this is true of the whole Church, how much more of religious. Their most spe? cific contribution still remains that of bearing witness to faith'and to justic~ through the example of their,own lives.~They should embo~dy the radical demand~ of the~Beatitudes. They should be a sign, for the,world and for,the Church, of the total openness and. availability to God and to men that faith and justice demandY. It is through their tireless apostolic dediqation, but also by their faith-" fulness to the demands of their religious vows and consecrated life that this is mainly achieved. In a world in which the attachment to wealth and ma-terial comforts, man's selfishness and ambition appear as the'main roots of unbelief andfinjustice, the meaning and liberating pgwer of the religiou~ life appears in a. new light. The women and the men who, have chosen to, fol-low Christ i,n~his,great, renunciations, perpetuate his redeeming and liberat-ing work through the ages by preaching the gospel not by words alone; but by the witness :of their own lives: "It is in this.olight, that we.are asked to renew our dedication to the properly apostolic dimension, of.our .religious :~Zlbid.; n. 60. .~41bid., n. 48. "~Evangelii Nuntiandi, n. 21. at'Ibid., n. 41. Z7lbid., n. 69. Eaith and Justice~/ life. Ou~ consecration t6 God is really a rejection of those idols which the world is always tempted to adore: wealth, pleasure, prestige, power. Our chastity, poverty and obedience must bear witness to this visibly, Despite the inadequacy of our attempts to anticipate the kingdom which is to come, our vows ought to show how it is possible in practice, through the gospel and by God's grace, to have a community of men which is based on sharing rather than greed; on a willing openness to all men rather than a seeking after the privileges of caste or class or race; on service rather than domina-tion and exploitation. The men and women of our time fleed a hope which is eschatological; but they also need to have the beginnings of its realization presented to them here and now in a way that is meaningful to {hem.'':~s 3s"Our .Mission Today," n. 16. Faith and Justice: Reflection C~trl F. ~tarkloff, 'S.J. A Socio-Pastoral Father Starkloff's studies concentrated in the areas of missi~logy and pastoral theology (Ph.D., S.T.D., Ottawa), while his interest has focused on the American Indian. After six years of teaching theology at Rockhurst College, Fr. Starkloff, author of People o] the Center (Seabury, 1974) and of various articles on American Indian .religion and religious anthropology, is presently director of St. Stephens Indian Mission; P.O. Box 294; St. Stephens, WY 82524. The most pronounced thrust of Christian theology in the seventies has been a Ioiag overdue attempt to respond tO the Marxist thesis that, while the philosophers are trying to explain the world, the real task is to change it. In this famous dictum are stated the two poles that bound the work of theological reflection--theoria and praxis. From the highly speculative and' cloistered theology of the middle ages to the nineteenth century social gos-pelt theologians have tended to gravitate to the two poles separately rather than to embrace them together. It is to the great credit of the various "hope," "political" and "liberation" theologies that they are making this attempt at synthesis. When the recent Thirty-Second General Congregation of the Society of Jesus cast its mission statement in the mold of "the service of faith and the promotion of justice," this was not merely a re-focusing of the Jesuit voca-tion upon a unified spiritual world view touching both intellectual and prac-tical issues. More important, the statement sent Jesuits the world over into varying states of agony as they seriously set about confronting such very real and threatening documents. As may be expected, along with the con-frontation came many kinds of affective and speculative responses,-from 352 Faith and Justice." A Socio.Pastoral¯ Re[tection / 353 angry rejection to a perhaps naive embracing of the letter of the new law: The most~spirited discussion has taken place, at least in North America, in the academic milieu, while many of the mission apostolates--for example those branching out from the United States into Central and South Amer-ica are already caught ,up in efforts to live the gospel within the social and political struggles of the people. The academic debate (radical, activists to the contrary notwithst~anding) is essential to, prevent our ministry of justice from being a mindless lashing out at "evil in general." But the debate alone will remain barren ~--even for the academic .world. , What liberation theologians remind us is that there must be a social-pastoral "doing" in a context of thebretical inquir.y, .if theology is to be reflection on the lived faith of the community. In the academic community 4 found that the confrontation with the "single focus" approach to faith and justice led to a great deal of con-fusion, ranging Yrom highly theoretical arguments about definitions to de-bates about the morality of multi-national corporations. All of us must ob-viously share 'this confusion in wrestling with the problems of faith and justice, but it seems evident that we must transcend.the academic world if we are to advance the study creatively, because theology° is now finding it-self face to face with radically practical demands. What. we see here. is per-haps a new version of the old reminder,to theol.ogians to spend, less time at the desk (theory) and more time at the prie-dieu o(practice), only now with the contemplation of social evils being integral toJ our meditations. -Since returning to the radically pastoral ministry to. Native Americans, have realized how intense must be the struggle to synthesize our reflection., our prayer and our pastoral activity. It is out of this experience that I offer the following brief reflections, touching upon the need to understand "faith" as it is culturally expressed, and "justice" (a stumbling block to philosophers, legists and Scripture scholars alike) as the great longing of'~the deprived. In this article I shall offer one example of how the pastoral scene chal-lengers its workers to enrich the world of theology through their closeness .to the problems that.cry for solution. In taking this rather pragmatic ap-p. roach, I shah simply bypass much of the termino!ogica[ argum'6nt and sqt~tle provisionally for rather simple definitions of faith-evangelization and of iustice. By "faith" and ~'evangelization" let us understand'the real assent to being grasped and freed by Jesus Christ and proclaiming this event to our fellows.' By "justice" 1,intend the building of a more humane existence for men and women as we await the Kingdom of God. That Christ,~has come is shown in the Church's givi0g of social signs of the messianic presence. That he has not come definitively is painfully evident from the dismaying ex-perience of injustice all around us. Failh In our ministry among the Arapaho and Shoshone Indians, we have 354 / Review ]or Religious, Volume 35, 1976/3 found ourselves a testing-ground for our commitment to faith and justice. The constantly pressing demands force us to Work with. "inadequate" con-cepts as ,models, as we move toward the definition of mission goals and objectives. The narrative of our efforts may' perhaps serve others as a model, not of solutions, which are far distant for us, but of the kinds of analysis and activity that must be part of a socio-pastoral situation~ It should be added that, in Native American societies, as in all groups still close to their primal origins, the social-and the pastoral, religion and society, faith and culture are so intimately interwoven that in many cases the struggle for justice is an essential part of the upbuilding of faith, and the nourishing of authentic religious expression is one of the basic problems of justice. In order not to give way to frustration, the worker in many an Indian harvest field must admit that his labor of evangelization is still in its child-hood and that the signs of faith are ,going to be fragmentary. Much of this is due to the centuries of evangelization without inculturation practiced throughout North America. Much of it may also be attributed to the terrible social shocks of the conquest of the frontier, to the perfidy of whites in their dealings °with Indians, and to the frequent ridicule heaped upon the many authentic sign~ of God's presence in Native American culture, even by missionaries. A case in point might be the example of many of the Aymara people of Peru, whose religious life has been described by a de-voted and sympathetic missionary as retaining many elements that work counter to the basic gospel message, even though they have adopted Catholic rites and symbols quite extensively over the four-hundred-year period of the conquest.' If Monast's claims are true (and there are no doubt other missionaries who will disagree with him), they would be a case in point for painstaking examination, of both the cultural presupposi-tions of church ~vorkers among Indian peoples, and for the effectiveness of the means of communicating the gospel. The failure of early missionaries to communicate with the local culture, coupled with forced conversion, created this resigned acceptance by Indians of foreign signs and rituals, without rendering these signs effective symbols of the merciful and loving God. To varying degrees, on most Indian reservations in North America, one can find less extreme examples of' the Aymara experience, alongside many beautiful manifestations of Christian and Native American devotion. It is evident how complicated the problem of Christianity and culture really is, especially in cultures that must be described as living o{~ the mar-gin between' the ancient and the modern. Among Native Americans, the process calls for careful reflection and careful praxis; To be avoided at all costs is any naive movement to "adapt" Christian rites to' Indian culture, where the result would be a shallow syncretism whose components~ would 1See J. E. Monast; O.M.I., On les croyait chretiennes, Paris~ Editions du Cerf, 1969. Faith and Justice." A Socio-Pastoral Reflection / 355, be understood as' neither truly Indian nor truly Christian. Indian people sustained devastating culture shocks .as their religious expression underwent suppression by church and government leaders. An almost equally profound shock has come to many devout Christian Indians as missionaries sud-denly show themselves receptive to long-interdicted rites like the Sun Dance, Sweat Lodge, Peyote Tipi, Medicine Lodges, Harvest Festivals, and the like. The rapid about-face of so many church leaders vis-a-vis Indian religion, ~is well as of educators in relation to Indian language, is a source of some-what grim amusement to the old Indians who remember their boarding school days. Clearly, what is needed is a contemporary Indian Christianity. A return to the past is impossible, and yet the many beautiful traditions of the past are still available to nourish a genuine Indian faith life. Reflection and pastoral practice will have to concentrate both on the negative an~ positive aspects of Christian proclamation, as well as on the signs and countersigns present in Indian tradition. On the side of white missionaries there must be discernment of their preaching: where is it truly of Christ and his Church, and where is it merely of their European-American 6ul-tural impedimenta? A glib statement, this, because by this time the cultures have become so intermingled that clear separation is out of the question. I have .experienced a number of pastoral situations in which what I have tried to convince a Catholic.Indian is merely the "white American cultural symbol" is now truly part and parcel'of his or her worship. In our liturgies and homilies too, we find it necessary to use caution in "adaptation." For example, a facile attempt to pray with the Sacred Pipe or one of its derivatives, or to pray in the name of the Four Sacred Direc-tions, or too readily to equate "power" with "grace," will lead not only to a misuse of Indian rites and language, and thus to'contempt, but may also distort the Christian message by a too easy comparison. New chapters in the phenomenology and history of religion, added to the great work of scholars like Eliade and van der Leeuw, will have to'be written to enable pastors to employ with confidence the many native symbols that may seem fitted to Christian liturgy and catechesis. Such development (zalls for long and patient listening to the old i'eligious leaders, to whom imparting in-formation to outsiders does not come easily. In our desire to "inculturate" the gospel, further, we must also realize that contemporary0Indian culture, as mentioned.earlier, is a "wounded" culture more wounded even than many of the cultures with which the Church's pastoral ministry must deal. Even more than in its primal form, Indian life now needs the healing power of the gospel. For example, while many native 'rituals are truly profound signs of faith, they often seem to have no more permanent effect on life than do many of our Christian rituals. In the~missionary-social ministry, the word "interiorization" o[ the Good, News is as important as "inculturation." 356,/ Re.view for Religious, Volume 35, 1976/3 Thus we come to the most basic requirement of a pastoral ministry the spiritual life of the apostolic community. Into the damaged culture of the Indian people the Christian .ministers have chosen to insert their own wounded lives, and here it is that we cross over into the matter of justice as the necessary component of faith and proclamation, of the sign of a living community of teaching, fellowship and service. We find that we must live with these people the struggles of material and psychological uncer-tainty, an.d experience the pain involved in bringing a people into~com-munity. This insecurity is intensified as we find t.hat f_or so many Indians, especially youth, there is little intense concern for religion--Indian or Christianwor'for moral rudders to guide by. But we likewise feel that it is the vocation of the Church to aid in restoring the vital~ elements of Indian religion to their rightful place, if not within Christian liturgical settings,, then in events occurring alongside tra-ditional Christian practices, confidently, experienced by Indians who are also. Christians. With~ the grad.ual opening up of the tribal holy men so long driven into a nearly underground .religious activity, we find that we can be6ome instructed by attendance.at Indian rites and by judicious participa-tion in.them. Thus the pastor may find it possible to aid an Indian in religious and moral growth by encouraging him or her to more devout involvement ,.in traditional native rituals, often intermingled with sound Christian teaching, or paralleling it. Employment of Indian music, language and religious leaders at Christian sacramental events, especially funerals, has enriched the exp.erienc~s of Indians and pastors and educators. Homi-letic usage of Indian mythology often renders a basic Christian truth more comprehensible for an Indian congregation not to say for whites present as well. In considering an authentic form of Indian Christian ministry, we have begun to question,., the advisability of an Indian diaconate for Arapaho Catholics. We are discovering in the loosely defined but immensely impor-tant role of tribal elder a possible indigenous mimstry of instruction and sacramental worship that might more effectively speak to the culture with-out creating rthe tensions involved in calling Indians to become leaders under an imported rubric. A recent example of this was a, day of recollec-tion given to confirmands by two respected elders using much Arapaho language a.nd prayer forms. Another case in,point is the moving eulogy given by the elder at a funeral, touching the people in a manner that sup-plements if not supercedes the homily of the priest. Alo~ng the way, mistakes have.beenomade and will occur again. But I would submit that this careful mode of pastoral praxis will be the "labora-tory" out of which new theological understanding will grow. And in turn the critical work of theology will enrich and confirm and challenge pastoral practice. The demands placed on both pastoral and speculativ~e ministries are intimidating, but they are also an exciting call to creativity. Faith and JuStice: A Socio-Pastoral Reflection / 357 Justice The pastoral worker is in a position to avoid many theoretical traps in the struggle to come to terms with the meaning of justice, as well as to show that the great, stress given to it is not misplaced. While admittedly there is the danger of a simplistic approach to social problems, a discern-ing study of the milieu of pastoral work soon"reveals many of the immedi-ate and long-range problems of creating a more humane existence.' In studying the problems of Wind River Indian people, andin listening to the people themselves, we have been able to assemble a list of social problems ttiat as missionaries we are in a position to confront, or which we must consider for our future apostolate. In the larger picture, there is the already much-discussed problem of our materialistic American society, its wastefulness, its exploitiveness, its, political corruption. This has of course been the object of attack by militant organizations, and receives the bulk of attention given by, Catholic jour-nals. But, as wise Indian leaders assert, only so much can be obtained by protest against these evils. What is more urgent is the status of Indian peo-ple now, the positive growth by which they learn to confront, under their own power, the evils of a larger social environment. Impeding this growth, we have found, ~ire several outstanding inhumane situations, conditions of injustice intruding themselves into our meditations. The worst form of slavery :for Indian people today is ignorance, an ignorance that can be overthrown only by massive cariapaigns of quality education. This education must eventually be conducted and administered by their own people, if young Indians .are to become "conscientized~' to their own condition 'and rendered capable of changing it. Only a self-governed process of education is likely to capture the imaginations of Indian ctiildren and youth,~whose indifference to learning is lai'gely due to the fact that it is presented to them asia foreign import and thus another form of bondage., to white America: Thus, many mission schools, whether forced'~to it by lack of funds, or on the initiative of far-seeing administra-tors,"~ are now sharing the Indian political struggle to obt'ain government support for contracts under which Indian school boards will run schools and dictate policies. In the last year of our own efforts to support such a drive for Indian self-determination, in cooperation with Indian leaders, we have already observed a new sense of confidence in people tasting the hope of control of their own destiny. The pain in such growth to self-determina-tion will be considerable, but the Church should see here an opportunity to enter into a non-violent struggle for political liberation and the changing of oppressive structures. A problem closely connected to this move toward self-determination is the sudden unleashing by the United States government of vast sums of money upon people long accustomed to destitution and often not prepared to handle such funds. The worl( of Christian missionaries here is at least Review ]or Religious, Volume 35, 1976/3 twofold. Firstly, we must assist the people to acquire financial and admin-istrative skills. Secondly, in the face of the all-too-human temptation to graft and pocket-lining, the Christian must be an example of detachment from self-interest aud proclaim by his deeds that he is here to serve. Tra-ditionally, Indian people have valued communal endeavor, and have of necessity been concerned with frugality. But greed and a type of self-serving individualism, whether stemming from tribal origins or from the white society, threaten to .mar the whole process of financial self-deter-mination with the ugliest scars of personal or factional opportunism. The gospel message here is clear, and it is up to the Christian to exemplify it. Thirdly, Indian tribes, partly because of the social disorders brought on by invasion and partly by natural tribal jealousies, are subject to family feuds and long-standing animosities. Tribal pressure can be the most en-slaving form of manipulation experienced anywhere. Merely preaching against this is ineffectual, but the Church has the opportunity to build re-sistance to such pressure through its practice of Christian reconciliation. First of all, we must attend to our own house: if Catholic and Protestant churches do not begin to show forth reconciliation, the preaching of unity and cohesion is countersigned by actual fact. Second, by various liturgical and social events, the Church is in a position to be a reconciler of families long at enmity, and within families themselves. The sponsoring of groups in which married couples can learn to communicate (the old forms of con-trol and relationship having been lost), is a high priority in mission plan-ning. Along with this, the providing and encouragement of simple good times is of vital necessity in the often gloomy life of a reservation. Finally, the most devastating plague visited by the invading culture upon Indian society is alcohol. Causes for Native American addiction have been argued ever since the importation of fermented liquor into North America. There are theories about Indian alcoholics that argue both physi-ological and social causes. But whatever the basic problem, the one fact cited by Indian leaders ever since the seventeenth century is that this foreign introduction is not for Indians. Once again, it is a problem of in: justice that in theory seems to defy every solution that has been offered. The churches have always struggled with the problem, most commonly through total abstinence pledges, which are weak but at least partially effective ammunition against the scourge. But again mission ~planning is called directly to the point of pastoral praxis rather than to theory. It is now, taking means to combat spiritual problems as idle and meaningless existence, loss of identity due to cultural vacuum, and inability to handle and articulate frustration, again due to loss of cultural expression. Here too missionaries have come to realize how closely related are the solution to these-problems and a strong praying community that can provide spiritual and emotional strength; the spiritual order and the social order are brought together in the prayer-life of the community. It has fallen to Faith and Justice: A Socior~astorbl Reflection / 359 the churches to nourish that kind of communal life of worship once in-spired by the great Indian prophets who arose in times of suffering and persecution. The above are examples of how a given pastoral ministry finds itself challenged by the demands of faith and justice. I present this brief essay with the hope that other ministries will continue to provide input into the discussion about faith and justice in our ministry of the Gospel. There is no doubt both need for and profit in challenging the cosmic problems of world hunger, exploitive corporations, military-industrial complexes and .the like. But there are also grave situations of unbelief and injustice right. on our present ministerial doorsteps. "Doing theology" around these prob-lems may enable us to develop a better theology and spirituality of min-istry that draws not only from exegesis and systematics, but from culture and from society as well. As this article is being written, the liturgical readings for weekdays include the Letter of James. With its roots in the rabbinic wisdom tradi-tion and inspired by that "faith in our Lord Jesus Christ" with which no "personal prejudice is to be involved" (Jm 2.'1), th~s epistle proclaims with great power thai "faith by itself without works is dead" (2:18). When the author asserts that "one is justified by works and not by. faith alone" (2:24), he is not attacking the cardinal Pauline teaching that works of the la~w cannot justify man before God. From context it is clear that James is eulogizi,ng~ a faith-filled Abraham whose obedience inspired him to .ful-fill all justice as he saw it. ' There is in the Letter of ~l~mes a spiritualit3i~that contemplates the faith-life as a life permeated by the wisdom given by God to all who stand firm, and intuits in that life ihe duties of a justified Christian. Chapter two of the epistle sets before us what is perhaps the New~Testament's most un-equivocal statement about the inseparability of faith and justice. St, Paul' is the great apostle of ,spiritual freedom based on~ the humble acceptance of our utter dependence on God'and ,On the belief that~ "ou.r" justice is God's justice, granted us 0nly as believers. But what James' message .tells us-- 6choing with greater severity thee teaching of Romans cc. 12-15, is what Alfri~d Delp Wrote to the people of.Nazi Qermany in 1945--that the most pious praye¢ becomes a blasptiemy on the lips 9f one who tolerates condi-tions fatal to mankind. As I once heard a Native American tribal leader tell an hssembly of sociologists and social workers, "Wi/h~us Indians there is no separation of Church and State!" This was no defense of an established church, but simply a statement of the Indian belief, phrased in white man's jargon, professing that wha~ is truly religious bfiilds the human community, and that what is truly just partakes of the wholeness of spiritual reality. The missionary must draw upon the spiritual-social wisdom of James and upon"the contemplative Indian integration of religion, and justice, if his theology of faith and justice is to progr.ess beyond the abstract. Biblical Guidelines to Marian Devotion J. Massyngberde Ford o Professor Ford is on the faculty of the Department of Theology at Notre Dame University. Well known for her scriptural studies and her other wri.tings, she is also involved 'in the women's movement within the Church and with the charismatic movement. Her mailing address: Department of Theology; University of Notre Dame; Notre Dame, IN 46556. 'In this essay I wish' to endeavor, as far as it is possible, t.o place l~Ia{~,, the Mother of Jesus, within her own milieu, against the historical, ~conomic.al, social and religious background of her tirde. I should like to dethrone her from any pedestal upon which we have placed her and see her as a vital historical figui'e in the vivid dram]a of heilsgeschichte as we find it in first century A.D. Palestine. The World into which Mary was Born Hengel remarks that by the time of'Jesus Palestine had been under Hellenistic rule and its resultant cultural influence and political unrest for some 360 years? Mai'y was born into a war-torn country. Her people had been under the foreign domination of the Romans since 63 B.C. when Pompey, the Roman general, not only conquered Palestine but audaciously entered the H01Y of Holies (Josephus B.J. l :152). In the eyes of Mary's co-religionists this was a sacrilege crying to heaven for vengeance. Under the Romans King Herod was permitted to rule Palestine but he was hated by the vast majority of his people. He was of despicable birth, an Idu-maean, and therefore only half Jewish: Jesus called his successor "that fox" 1Martin Hengel, Judaism and Hellenism, Fortress Press, Philadelphia, E. T. John 'Bowden, 2nd revised edition, 1973, vol. I, p. 1. 360 Biblical Guidelines to Marian Devotion (.Lk 13:32). Herod indulged extravagantly in Hellenistic customs, large building programs, games, shrines to the Caesars, and he had ten wives. He burdened the.people with heavy taxation and was unscrupulous and cruel in exactihg it. Economically the country was in poor condition especially because of the large lati[undia (large country estates) often owned by absentee landlords, many of whom were non-Jewish (cf. the Parable of the Wicked Tenants Mk 12:1-12 and par.). However, more intensified domestic or political resistance arose from the time of the death of Herod the Great in 4 B.C. It is from this period that scholars would date the rise or organization of the Jewish national-ists, the Zealots. They were a prophetic movement.~ They espoused only one master, namely, God; they refused to pay the Roman taxes and, while showing incredible witness in the face of suffering and even death, they were fanatical and violent in their opposition to Rome or those who sided with her, even their kinsfolk. They would neither look at a coin with an image inscribed on it or walk beneath the shadow of an idol. Their leaders, Judah the Galilean, his two sons and other~relatives formed a kind of dynasty which added solidity to the movement. Galilee was a hotbed of the Zealots and, indeed, sometimes the designa~tion "Galil~ans" seems to have been used for them.:' The city of Sepphoris in Galilee became one of the five Sanhedrins during the Roman rule and at one point was captured by the Jewish nationalists. The rebellion was quelled by Varus who burned it and sent its inhabitants into slavery (Josephus Ant. 17:286-298, B.J. 2:66-71). Herod Antipas rebuilt the city. Sepphoris was northwest of Nazareth. This party of the Zealots attracted both the educated and the poorer rural people and also some of the more violent school of Pharisees, the Shammaites. This is but a brief reference to the political and economic status of Mary's country but it is of immense importance for understanding both the psycholog3( and spirituality of Mary (and Joseph) and their peculiar circumstances. It is hardly credible that they should remain untouched by tile stirring events which occurred during their life-time and especially within their own district. When we ~turn to the religious scene again we witness "fightings out-side and fears within (cf 2 Co 7:5). The Sadducees were largely fromthe aristocracy, wealthy, priestly figures who took a fundamentalist interpreta-tion of the Scripture, e.g. they upheld the lex talionis, an eye for an eye and tooth for a tooth. They repudiated the afterlife, especially the resurrection of the dead, providence, and angels. They held the majority of seats on the '-'For material on the Zealots see S. G~ F. Brandon, Jesus and the Zealots, Manchester University Press, Manchester, 1967; W. R. Farmer. Maccabees, Zealots attd Josephus, Columbia University Press, New York, 1957; Martin Hengel, Die Zeloten~ E. J. Brill, . Leiden, 1961. :~Brandon op. cit. pp. 54 cf. 78, 226 note 4 and 339 note 4. 36:2 / Review for Religious, Volume 35, 1976/3 Sanhedrin, the Jewish council. Then there were~the two Pharisaic. parties. The school of Hillel, the gentle, humble Hillel who strove to mitigate the Jewish law to help the poor and who was nearly lynched by some of~ the other Pharisees when he went to offer sacrifice in the Temple. His teach-ing was close to Jesus'. Consider, for example: My homiliation is my exaltation: My exaltation is my humiliation. Do not appear naked (among the dressed) neither dressed (among the naked): do not appear standing (among those who sit) neither sitting (among those who stand) do not appear laughing (among those who weep) neither weeping (among those who laugh). The rule is: Do not deviate from the usage of men? However, opposed to the school of Hillel stood the school of Shammai. They were ultrastrict observers of the law, perhaps allies with the Zealots, and once placed a sword in their academY to symbolize suffering and death for those who dissented from their views. In the forties A.D. they passed the eighteen Halakolh (precepts) which were designed to minimi~ze contact between Jew, Samaritan and Gentile? Five of the precepts in'volved the dietary laws (contrast Jesus' attitude towards the latter Mk 7:14-23). Further one must glance at the status of the priesthood at the time of Jesus. Priesthood was, of course, hereditary but Herod and the Roman procurator had enormous influence upon the choice of the high priest. In fact the Romans even kept the high priestly vestments in custody and only allowed the Jews to use them on the greater liturgical feasts (Josephus Ant. 18:90-95 cf 15:403-5; 20:6-15). J. Jeremias'; estimates that there were about 7,200 priests, and, if one adds the Levites, 18,000 clergy in Jerusalem. However, there was a serious rift between the country priests, such is th~ father bf John the Baptist, and the permanent Jerusalem priests. The former were usually of moderate means, sometimes poor. The latter carried on brisk trade especially with animals and qther items needed for the sacrifices. Man3~ of the priests had large incomes5 Some indulged in simony. Some had good relations with the Roman governors. Many of the priests also plied a trade such as car.pentry and stone masonry. Prodi-gious wealth was found among the priests." Finally, one must take into consideration the community which lived 'ICited from Nahum Glatzer, Hillel the Elder,, Schocken Books, New Yoi'k, 1956, p. 38. .- ~'Hengel, Die Zeloten op, tit. pp. 204~208. ~,Joachim Jeremias, !erusalem in the Time o[ Jesus, E.T.F. H. and C. H. Cave, 3rd ed. S.C.M. Press, l_ondon, 1969, p.200. Zlbid., p. 105f. '~lbid., p. 96f. ' Biblical Guidelines to Marian Devotion / 363 near the Dead Sea, the Qumran covenanters. They became~eventually like a sect, withdrawn into the desert, keeping the law ~Vith a strictness not even found among the Pharisees and living in expectation of two Messiahs, one political and one priestly. They believed in the Holy War. I have taken some time. in briefly reviewing the state of Palestine for it is only"hgainst this background that we can~gauge the enormous appre-hensioh, perhaps even fear, which would seize a mother's heart when she realized that her son 'would find himself unacceptable 'to most. of these parties because of his teaching and practice. The History of Mary We may turn now to the history of Mary herself. She may have come from priestly stock as her kinsfolk were Zachary and Elizabeth (Lk 1:36). The Proto-evangelium of James (written not before 150 A~D:) describes Mary's parents and their anxiety for a child. It tells how an angel came to Anna and said "Anna, Anna, the Lord htis heard your prayer. You shall c6nceive and bear, and your offspring shall be spoken of in the whole world." And Anna said: "As the Lord my Gd~l lives, if I bear a child, whether male or female, I will bring it a~ a gilt to the Lord my' God, and it shall serve him all the days o[ its lije" (4:1 ). In this gospel Mary is offered to the Temple at the age of three. When she was twelve the council of priests decided that she would marry "that she may not pollute the temple of the Lord" (6:2). It is also reported that she helped to make a veil for the~ temple of~ the ~.L.,ord (10:1).~' It is commonly supposed that this wor.k is pious fiction.'H0wever, it is not neces~ sary, either to accept or reject every detail in an apocryphal gospel: 'The Gospel of Thomas is a good example of this. Indeed some features of the Proto-evangdlium ~of James have' close affinity to Luke?° ,Concerning Mary's residence in the Temple and her making curtains it is~worth remarking that Jereoias" reports that the Temple ct~'rtains were a constant occupation. Shek, 5:1 describes Eleazar who took care of these and was obliged to find "skilled weavers and knitters to produce annually two of the Temple curtains, 20 cubits wide and 40 cubits long: these were hung in 13 places in the Temple" (Yoma 54a; Ket. 106a). Each curtain had to be woven in ~six colors on 72 strands, each with 24 threads (Shek. 8:5; Yom. 7lb. Tos. Shek. 13, 178). According to Shek. 8:5 (the variant readings differ: of. Ket. 106a; Jer Shek. viii.4, 51b. 13). Eighty-two maidens had tq produce two curtains each year. The curtains were made of blue, scarlet and purple stuffs, and byssus (fine white linen). 9E. Hennecke, New Testament Apocrypha, E.T.R. Mcl. Wilson, Lutterworth Press, London, vQI. 1, pp. 370-388. ~°lbid., pp. 380, 381-2386. X~Jeremias op. cit. p. 25. 364 /~Review ]or Religious, Volume 35, 1:976/3 I tentatively suggest.that it is possible-that Mary was given ~,to the Temple until she was 12 ~years old. In the Proto-evangelium of James the curtains which Mary helps to weave are made of gold, amianthus, linen, silk, hyacinth-blue, scarlet and purple.1~ The colors are similar to those mentioned in the Mishnaic and Talmudic texts. Children associated with the Temple were also required for the ~eremony of the red heifer:but the text does not intimate the gender of the children (Parah 3:2-4). But im-portantly, if Mary were in the Temple for some time, she must have been apprised of matters both good and bad which revolved round the Temple. She might realize, for example, the greed and wealth of many of the high priests and the money involved inthe sacrificial victims trade. Thus she would understand,fully when Jesus cleansed the Temple but she would be apprehensive, for the Temple had special police among its personnel. Mary was betrothed and espoused to Joseph. He was probably a land owner as he was obliged to register his property during the Roman census. "Josephus mentions property explicitly when he refers to the census under Quirinius, if this is the one to which Lk 2:1-3 refers (Ant. 18:1). We might also add the possibility of Joseph's property being confiscated either by the Romans or by Herod or the tax collectors during the family's sojourn as political refugees in Egypt. Ownerless property could be con-fiscatedY~ This author should concur with Buchanan who, commenting on 2 Co 8: 9, writes: The likelihood'thatJesus was originally from a wealthy family and that he gave up his wealth for the movement he led seems greater ~hen his rela-tionship to wealthy tax collectors "and rulers is considered. Most of his parables and teachings seem to have bee~ directed to an upper class of people who had money to lend, give, and use for hiring servants. His willingness to surrender this for the Kingdom of God would have given him more authority to ask others to give up all they had than he would have had if he had been reared in poverty. It would have been difficult in the Near East for a poor man to gain a hearing with the rich as Jesus evidently did.14 She also agrees with David Flusser1~ who states: Viewing Jesus' sayings against the background of contemporary Jewish learn-ing, . . . it is easy to observe that Jesus was far from uneducated. He was 12In an article published by the Marian Library, Dayton, Ohio, I hive tentatively put forward the thesis, that Mary was responsible for the Hebrew original of the Epistle to the Hebrews. Mary had known her son much longer than any of the~ disciples and would be an extremely prolific source of knowledge. l:~j. Duncan M. Derrett, Law in the New Testament, Darton, Longman and Todd, London, 1970, pp. 300-306. ~aGeorge W. Buchanan, To the Hebrews. the Anchor Bible, Doubleday, New York, 1972. pp. 208-209. ~David Flusser, Jesus, E.T. Ronald Walls, Herder and Herder, New York, 1969, p. 18. Biblical Guidelines to Marian Devotion / 365 perfectly at home both in Holy Scripture, and in oral tradition, and knew how to app!y.this scholarly heritage. Jesus' Jewish education ~.was incompa-rably superior to that of St. Paul. In the light of the tenets of these two scholars one is persuaded to see~the Holy Family,° not as poor, uneducated, politically uninformed peasants, but people who were fully conscious of the important .factors of the state of Palestine, people who were politically, economically, socially and religiously alert. Neither do they appear to have been bystanders to the situation. Mt 2:21ff seems to ,suggest that Joseph intended to reside permanently in Bethlehem after the, flight to Egypt but returned to Mary's village of Nazareth because of the political situation. Mary was probably betrothed at the age of twelve rand a half.TM David Daubelr has found an affinity between the book of Ruth and the Annunci-ation pericope. He gives special attention to the word "overshadow" (epischiazO) and its Semitic equivalents salalo(Hebrew) and tallel (Ara-" maic).~ These are frequently used of the overshadowing of the divine pre~sence. All three words can refer to the descent of.the Spirit of, God and also,to the spirit of prophecy; both meani'ngs are applicable in the case of Mary. However, a further usage is available. Associated with tallel is the noun tallith which designates "the cloak of a pious or scholarly man." This was distinguished by '.'wings." The rabbis used the expression "to spread the tallith (or wi, ng) over a woman" to denote marital relations. Thus Ruth can say "I am Ruth thine ha, ndmaid; spread therefore thy wing over thine handmaid, for thou art a redeemer'''~' (cf Rt 3:9). A similar phrase, in a spiritual sense, occurs in Ezk 16:8 where God says to Jeru-salem, "Thy time was the time of love, and I spread my wing over thee." Moreover, the rabbis had another.euphemism for "cohabitation," namely, ','to lay one's power (reshuth) over a woman." In the Lucan narrative of the Annunciation the a.ngel uses both the words "power" (-reshuth) and "overshadow" (-tqllel) and Luke clear!y, indicates that God will be the agent~.who im~plements this. Mary gives her consent inswords very similar to those of Ruth:: "Behold I am the handmaid of the Lord; let it be to me according.to your word" (Lk 1:38). The.us the narrative of the annunciation is presented in terms of a be-trothal or marriage.yontract or .marital consummation, the proposal by God and the acceptance express.ed by ~Mary:. The event had been fore-shadowed in the Book of Ruth. In pondering the words of the angel, perhaps lreported by,~ Mary to him, Joseph might well say "God has laid his power over her" and "He has spread his wing over her." Tl~en, if l~;Jeremias op. cit. ~ . lZDavid Daube, The New Testament attd Rabbinic Judaist~t, Athlone Press, Londoh, 1956, pp. 27-51. ~Slbid., p. 33. ~ X'qlbid., p. 33. ~' " : 366 / Review [or Religious, Volume 35, 1976/3 used the principie of rabbinic biblical interpretation known as kal wa homer (inference frofa the minor premise to the major), he would argue that, if a woman were forbidden to her husband because she had been impreg-nated by another man, how much more would Mary be forbidden to her husband if God had laid his power over her. Thus Joseph might conclude that through her voluntary consent Mary had become the property of God for all time. She ffould be "forbidden to: the whole world" for God had chosen her like a consecrated vessel--or the ark in the sanctuary. This was an analogy used by Jews contemporary with Jesus, namely, a woman is set apart for one man as a vessel is for the Temple (Kid 2b). Joseph might also have felt that Is 54:4 was fully realized:: For your mak

OCTOBER, J899 ooTheoo Gettysburg CONTENTS. The Character of Macbeth 1S3 Success in Business 160 A Mirror's Reflections 161 Pen Sketches from Nature 163 Editor's Desk, 168 College Y. M. C. A 169 Two Mischievous Fallacies in Education 172 Why we should be True and Honest 17S The Relation of Commerce to Missions 176 The United States as a Coloniz-ing Nation 179 Advantage of Studying the Classics 182 Athletics 186 G'SURG C. LIB. DUPLICATE FAVOR THOSE WHO FAVOR US. For Fine. Printing go to e Jo I. Wi M Hovf CARLISLE ST. GETTYSBURG, PA. C. B. Kitzmiller Dealer in Hats, Caps, Boots and Douglas Shoes GETTYSBURG, PA. J. H. Myers Fashionable Tailor, Clothier and Gents' Furnisher. The best place in town to have your Cloth-ing- made to order. All workmanship and Trimmings guaranteed. No charge for re-pairs and pressing for one year. Dyeing and Repairing a specialty. Ready-made Clothing the largest stock in town. Up-to-date styles. Bicycle Suits and Breeches Headquarters. 11 Baltimore St., Gettysburg, Pa. EDGAR 5. MARTIN, F^CIGARS AND SMOKERS' ARTICLES. Chambersburg St., Gettysburg. translations Literal—Interlinear—135 Volume* Dictionaries German, French, Italian, Spanish Latin, Greek tutorial Series JOO vnls. specially designed for coaching i^i exams, in all college studies Binds & noble Sehoolbooks of all Publishers 4 Cooper Institute, NewYork City 1 R. A. WONDERS, Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, Etc. Scott's Corner, Opp. Eagle Hotel. GETTYSBURG, PA. JOHN M. MINNIGH, Confectionery, lee, • andIee Create Oysters Stewed and Fried. No. 17 BALTIMORE ST. .THE. GETTYSBURG MERCURY Entered at the Postojjice at Gettysburg as second-class matter. Vol. VIII. GETTYSBURG, PA., OCTOBER, 1899. No. S Alumni Editor. REV. F. D. GARLAND. Editor-in-Chief. J. FRANK HEILMAN, '00. Assistant Editors. LDTHEK A. WEIGLE, '00. S. A. VAN ORMER, '01. Business Manager, Assistant Business Manager. JOHN K. HAMACHER, '00. CLARENCE MOORE, '02. Advisory Board. PROK. J. A. HIMES, LIT. D. PROF. G. D. STAHLEY, M. D. PROF. J. W. RICHARD, D. D. Published monthly by the students of Pennsylvania (Gettysburg) College. Subscription price One Dollar a year in advance, single copies Fifteen Cents. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business manager. Articles for publication should be addressed to the Editor. Address THE GETTYSBURG MERCURY, GETTYSBURG, PA. THE CHARACTER OF MACBETH. [FIRST GIES PRIZE ESSAY.] SHAKESPEARE was not only the greatest po.et and drama-tist that the world has known, but also a psychologist in every phase of human thought and action. Character has been nowhere more perfectly depicted than in many of his plays, and his art is most clearly seen in the painting of a man's soul through his words. This is especially exemplified in many of his tragedies. There is a wealth of psychological study in the char-acters of Hamlet, the brilliant student and noble prince whose life is wrecked by revenge; of Othello, the high-minded warrior whose soul is racked by jealousy; of Macbeth, the brave general who attained a throne, "In blood Stepp'd in so far, that, should I wade no more, Returning were as tedious as go o'er." 154 THE GETTYSBURG MERCURY. Hitherto Macbeth has been thought of as a man of weak reso-lution who was led astray by the dominant will of a wicked wife. This opinion has been mainly due to the fact that for years the only powerful rendering of the part of Lady Macbeth was that of Mrs. Siddons, whose strong personality easily lent itself to such an interpretation, while the only objections were raised now and then in a scholarly treatise which never reached the public. But several years ago Sir Henry Irving and Miss Ellen Terry pre-sented the play before American audiences in an entirely new in-terpretation, which at first surprised the theatre-going world, but eventually won its approbation. Under their treatment, Macbeth became, next to Iago, the worst of Shakespeare's villains, a man who brought about not only his own but his wife's moral down-fall. An impartial investigation of the text of the play will clearly show which of these views is correct. It may be well to begin, as the play does, with the objective element in Macbeth's soul, for it will show more distinctly the characteristics of the subjective. Macbeth is at first seen as the brave general. "Bellona's bridegroom lapp'd in proof," who successfully fought his country's enemies, winning glory for himself and his king. This quality of physical courage is in truth one which is part of Macbeth's real character. His por-trait does not lack in valor, from the first, when "brave Macbeth (well he deserves that name) Disdaining fortune, with his brandish'd steel, Which smoked with bloody execution, Like valour's minion, carv'd out his passage, Till he fac'd the slave ; Which ne'er shook hands, nor bade farewell to him, Till he unseam'd him from the nave to the chaps, And fix'd his head upon our battlements," till the last, when, betrayed by every portent which the witches had given him, he sees the end to be inevitable, yet plunges into battle with Macduff. "I will not yield. ***** Though Birnam wood be come to Dunsinane And thou oppos'd, be of no woman born, Yet I will try the last. Before my body I throw my warlike shield : lay on, Macduff, And damn'd be he that first cries, 'Hold, enough.' " THE GETTYSBURG MERCURY. 155 Another objective view of his character is that of his wife her-self: "Yet do I fear thy nature ; It is too full o' the milk of human kindness, To catch the nearest way." Bearing these two views of his character in mind, the student is prepared to pass unbiased judgment on the subjective, the real ele-ments of Macbeth's soul, as seen in the text itself. The first fact which may be established is that he had thought of murdering Duncan before meeting with the witches. Macbeth is not a good man fallen under the spell of witch-craft, which im-pels him to his bloody deeds. The first suggestion of murder comes from him soon after the approach of Ross and Angus: "Why do I yield to that suggestion Whose horrid image doth unfix my hair * * * * My thought, whose murder yet is but fantastical." Murder had been mentioned by no one—not even the witches— up to this time, and the prophecies of the witches were not such as to encourage or arouse the thought. They addressed him as Glamis, Cawdor, and "King that shalt be." The first he was by his father Sinel's death. With regard to the second: he was returning from a victory over the traitorous Thane of Cawdor, and it was in accordance with the customs of the time that the forfeited estates and title should be bestowed upon the victor. With regard to the last: Macbeth was next in succession to Dun-can, being his fiist cousin, and next of kin who was of age, as Malcolm and Donalbain were minors. His chance of becoming king was so apparent that the prophecy did not surprise the loyal and honest Banquo: "Good sir, why do you start and seem to fear Things that do sound so fair?" It was but natural for Macbeth to dream of kingship, but there was no need of crime to attain it. But one reason can be as-signed for the tumult which the witches aroused in Macbeth's mind—his former thought of murder. But we may go further: it is clearly stated that he had broached the subject to his wife before this occasion. When Duncan is in his castle, after he has definitely made up his mind to commit the murder, he tells her that he will not go on, and she replies: I56 THE GETTYSBURG MERCURY. " What beast was't then That made you break this enterprise to me ? » * * * Nor time nor place, Did then adhere, and yet you would make both." There is nothing here to support the theory of a good man gone to ruin through the evil influence of his wife. Macbeth himself was the originator of the murderous plan. Assured by the early fulfilment of part of the prophecy, Mac-beth seems inclined to drop his thought of murder and let matters take their course. "If chance will have me king, why, chance may crown me Without my stir." He seems content to await what may happen. But, unfortu-nately, the very thing happens within an hour which is needed to again arouse his wicked purpose. The king, happy in success, lavishly bestows honors, and among them, makes his son Prince of Cumberland, which was the title assumed by the successor to the throne. While this act of Duncan's was not constitutional, it was not objected to, and Macbeth sees two men in his way in-stead of one. The barrier between him and the throne is in-creasing. Accordingly, announcing that he will go before to make ready for the king at his castle, he adds: "Stars, hide your fires Let not light see my black and deep desires; The eye wink at the hand; yet let that be Which the eye fears, when it is done, to see." This is the pivotal point in the play. Macbeth had a vague in-tention of murder before, but now he has made up his mind to commit the deed, and on that very night. Duncan's fate is set-tled. It is quite possible that Macbeth led his wife to believe that she was impelling him to the murder. It would be in entire ac-cord with the hypocrisy of his nature to bring about her moral downfall in such a way. Having made up his mind to the murder, he enters his castle. "Macbeth. My dearest love, Duncan comes here to-night. Lady Macbeth. And when goes hence? THE GETTYSBURG MERCURY. 157 Macbeth. To-morrow, as he purposes. Lady Macbeth. O ! never Shall sun that morrow see, Your face, my thane, is as a book, where men May read strange matters." And so later he says that he cannot do it, then yields little by little to her representations of the ease of the murder and of their escape from blame. We are impelled to pity this wife, who, guilty in her own ambition and assent to his plans, is dragged farther and farther down the road to ruin by the false dealing of her more wicked husband. This hypocrisy runs through the entire play and is manifested toward all, till his consciousness of his own false nature leads him to distrust everyone else. But the strangest element in Macbeth's character is seen in the beautiful imagery which he employs in pondering over the worst crimes. He loves to play with his conscience ; to set forth his crime pro and con; to conjure up its consequences, and he does it in language which one must admire. He is the greatest poet Shakespeare has shown the world and his genius rises as his deeds are darkest. He weighs and ponders the murder of Duncan and discusses it with his wife, until the phantom of his brain seems to be projected into space—he sees a dagger. For a moment he has a qualm of superstitious fear, but dismisses it quickly. "It is the bloody business which informs Thus to mine eyes." Then he promptly loses himself in rapt revery, and ushers in his crime with a beautiful soliloquy : "Now o'er the one-half world Nature seems dead, and wicked dreams abuse The curtained sleeper: witchcraft celebrates Pale Hecate's offerings ; and withered murder, Alarumed by his sentinel the wolf, Whose howl's his watch, thus with his stealthy pace, With Tarquin's ravishing strides, towards his design Moves like a ghost. Thou sure and firm-set earth, Hear not my steps, which way they walk, for fear Thy very stones prate of my whereabout, And take the present horror from the time, Which now suits with it." Nothing can be more awful than this portrait of a murderer reveling in mental images of what he is about to do, and causing riteUMmmmiwimmMmiMMmMB 158 THE GETTYSBURG MERCURY. wave after wave of emotion to pass over his sensibility, for the sake of the intellectual pleasure it gives him; yet never swerving from his inexorable purpose. With what poetic beauty of lan-guage he later describes the scene in Duncan's room : "Here lay Duncan His silver skin lac'd with his golden blood; And his gash'd stabs look'd like a breach in nature For ruin's wasteful entrance." Absorbed with the pathetic words in which he has painted his picture, he never sees that they have caused his wife to faint. He is not the man to care for a matter of such small moment as his wife's feelings. He has been spoken of as a man of moral coward-ice. This may be true to some degree, but his fears were never more than superstitious, and never stood in the way of his pur-poses for an instant. He amply paid for any such weakness in his absolute lack of feeling. The influence of the supernatural upon Macbeth's course is a most interesting point of investigation. Was Macbeth responsible for his actions, or did the witches impel him to all he did? He certainly acted for himself in the beginning of his downward path. The first meeting with the witches contained nothing to compel into the course he took, but rather discouraged it. Banquo had as much reason as he to commit murder—even more, for the throne was promised to Macbeth himself, but to Banquo's descendants only. Had Banquo not been the loyal, honest soldier that he was, he would have planned death for both Duncan and Macbeth, that he might rule in person. Macbeth had only to wait, to become king honorably. But in his second consultation with the weird sisters, he surrenders himself to them; they advise him wrongly, and in his after deeds he seems impelled by a supernatural power— he has fallen into the net of Ate. In preparing the charm, Hecate tells us "He shall spurn fate, scorn death, and bear His hopes 'bove wisdom, grace, and fear; And you all know, security Is mortals' chiefest enemy." There are two side-lights thrown on the character of Macbeth which may be of interest. The first is the opinion of Hecate con-cerning him, expressed when she upbraids the witches for giving him any knowledge of the future: THE GETTYSBURG MERCURY. "How did you dare To trade and traffic with Macbeth, In riddles and affairs of death ; 159 All you have done Hath been but for a wayward son, Spiteful and wrathful; who, as others do, Loves for his own ends." We must remember that this comes from a supernatural being, and, as such, must be Shakespeare's estimate of Macbeth's real character. The second is the hypothesis that Macbeth was the third mur-derer who took part in the slaying of Banquo. This is not plainly stated, but may be argued from several standpoints. So intelli-gent a man as Macbeth would hardly entrust such a thing to two parties who did not know one another ; the third man displays a most intimate knowledge of Banquo's affairs, and is most eager for the murder. It is he who brings complete instructions; who first hears Banquo's horses; he when the others wonder that they seem to be going away, explains what Banquo usually does, re-calling himself by the quickly uttered "so all men do;" he rec-ognizes Banquo; he demands why the light has been put out, and first notices the escape of Fleance. Macbeth was not at the ban-quet, for it was appointed for seven oclock : but, as the ghost ap-peared and the guests were sent away before it had really begun, and it was then midnight, it could not have begun before eleven. This leaves four hours to be accounted for, These facts, then, seem to prove that Macbeth was a man who was not content to command the_ murder of a faithful friend, to gratify his jealousy, but must do it with his own hands—in truth, murder incarnate. A poet of the highest intellectual power, who expressed his blackest deeds in the most beautiful language; a man who de-lighted in exploring every phase and consequence of his action, for the sake of the emotional waves which would pass over his soul; a man of great sensibility, but no feeling, who could weep at his own portrayal of his sins, yet never think of pausing in their committal; a selfish, hypocritical, cold-blooded villain, with the physical bravery of the devil himself, and just enough moral weakness to superstitiously shudder for a moment—what a soul-study is presented in Macbeth ! —L,. A. W., *00. i6o THE GETTYSBURG MERCURY. SUCCESS IN BUSINESS. ASUCCESSFUL business man exercises a great influence in a country, both morally and financially. The requisites for this success are many. To be success-fully engaged in financial business, the old saying applies very well, that, "you must drive your business, and never let your business drive you." To do this one must be punctual in fulfilling all business en-gagements, laying aside all else, and especially keep his mind away from all worldly pleasures, attending to business first, pleasure afterwards. One must have a foresight in his pecuniary affairs. His experience in his past business must teach him to look for-ward, as to how the market stands, whether it indicates an ad-vance or a decline. His experience will teach him how to judge the market to a great extent. Then he should not be forgetful as to the standing of his bank account, and a favorable one will generally add to his prospects of success. On comparing the two, the one who drives his business, and the other who lets his business drive him, we find a vast differ-ence. The one driven by his business never looks forward, and is always in the dark as to how he stands in his affairs, until the time is reached when it is too late to make the necessary changes, which if they had been made in time would have saved him from a financial distress. His creditors come on him and he is unable to make up a sum sufficient to pay them all and consequently be-comes bankrupt. The other man, driving his business, always keeps posted as to his financial condition and is always prompt in meeting all his business obligations, and therefore is respected by all the commu-nity and is happy and prosperous. At times circumstances arise which cripple a business man through no fault of his own. The successful man will rise above these, commence anew and build a second reputation. The un-successful man will sink down, prostrated by the storm and never will rise again in business life. To be successful morally one must show by his business trans-actions that he has the welfare of his patrons at heart, as well as his own financial success. The unsuccessful man is generally of the kind whose time is nearly all given up to idle pleasures for THE GETTYSBURG MERCURY. 161 his own amusement, and who cares not for the welfare of his pa-trons. He has for the most part no religious tendencies and con-sequently can not have any influence for the good in the locality in which he resides. But the successful man by his integrity wins the esteem and confidence of his patrons and associates. By his industry, energy and perseverance he sets a good example to those employed by him. He is generally a man who possesses some re-ligious tendencies, and experience teaches us that this is the most essential characteristic for success. Probably nothing can be given to prove this more forcibly than the fact that the most prominent business men in our coun-try to-day are industrious, energetic, persevering, and drive their business instead of allowing their business to drive them. —D., '00. A MIRROR'S REFLECTIONS. [SECOND GIES PRIZE ESSAY.] IT had been fitted into the marble mantlepiece years ago, when the house was built, that large square of beveled glass with its back-ground of mercury, and year by year it rested there in its place against the wall, with wide, unsleeping eyes, noting all that went on in the room. At first the only sight that met its astonished gaze was the blank, white wall opposite. That was when the house was new. But soon objects and persons appeared on the scene, to attract the attention of the observant mirror, when, the house completed, families moved in. For this was one of those large houses, built in great cities, for the accommodation of many families, and it fronted on a busy street where all day long numberless feet hurried to and fro, cars whizzed by, and carts and wagons rattled over the pavement. But of all this the mirror knew nothing. It could see only what was going on in its immediate vicinity. One day a dainty covering of pale blue and gold appeared on the bare wall opposite, and a graceful picture of St. Cecilia hung there. Chairs were scattered about, and the white keys of a piano shone in the glass. Some potted plants added to the beauty of a picture already pleasing to the mirror's curious eyes, but the sight that delighted it most was the vision of a happy face, peeping in a dozen times a day to arrange a curl or set a ribbon right. Some- 162 THE GETTYSBURG MERCURY. times a man's dark face bent over the woman's fair one, and formed a perfect picture, but only the mirror saw it. Once in awhile a third and smaller face appeared, and a pair of tiny hands were stretched to "catch the baby in the glass." These same pictures the mirror saw, day after day, and never tired of reflecting. But one day a new and strange sight greeted its eyes. Near the opposite wall stood a tiny white box, in which was hid the baby form, now cold and still, while over it pale flowers were strewn. No happy face peeped into the mirror in those days, and soon after the chairs and flowers disappeared, the room was left empty and desolate. But not for long could the mirror mourn over lost faces; new scenes came into its field of vision. Great heaps of books were piled up on a table against the opposite wall, and beneath the light of a green-shaded lamp a boy sat with his head resting on his hands. Often the mirror saw him thus, for hours at a time, turn-ing pages earnestly, and, all the while running restless fingers through his hair. Sometimes his head dropped down upon the table, and he fell fast asleep. Sometimes he got angry and threw a book across the room. Now and then a whole troop of boys came rushing past the mirror, pausing occasionally to adjust a tie, or part their hair exactly in the middle. How long the students came and went before its shining sur-face the mirror did not know,—but it seemed a long time. One day, however, the room was again deserted, the opposite wall a blank. And thus it remained for many a weary month, until the mirror grew tired of staring at the bare walls, and longed for the sight of a living face. At last it came, a gentle patient face, framed in snowy hair, a woman's face, yet one that seldom paused before the mirror's answering eyes, a face lined by suffering, yet deeply sweet. On the walls no pictures hung, no elegant bits of furniture brightened the room, just plain chairs, and a table on which stood a single red geranium plant. The woman seemed to be quite alone, except at long intervals, when a handsome, bold-faced man staggered by the wondering glass, and brought tears to the eyes of the sad mother. One night when a little lamp burned on the table, a still form was carried into the room by stranger-hands. Soon after that the opposite wall was blank again. THE GETTYSBURG MERCURY. 163 Many years had passed, and the busy street was no longer fashionable as a residence. Well-to-do folk sought other parts of the city, and the poorer class took possession. This the mirror did not know, so it looked with startled eyes upon the troop of ragged little ones, who next sought shelter within range of its gleaming surface. Hungry-looking children they were, who played all day long with simple toys in the bare room, and at night crept softly into corners to hide from the eyes of a cruel man. But one evening as the shadows began to fall, and obscured the view of the mirror, a sudden tumult arose, the children ran hither and thither, some-thing crashed against the mantlepiece, a blow shivered the glass, and the mirror's reflections were ended. -A. R. W., '99. PEN SKETCHES FROM NATURE. [THIKD GIES PRIZE ESSAY.] I DO not wonder at the ancients who peopled the earth, sea and air with gods, and then lest some one should be omitted and offended, built altars to both the known and the unknown ones. For even to-day, with all our minute knowledge of nature and revelation, her mild moods fills the breasts of the most in-telligent with fear and awe. Clouds assume monstrous and fore-boding forms and go scurrying, like martial hosts, across the sky, or hang like smouldering mountains on the distant horizon, hurl-ing bolts of fire at each other the while they are lit up by lurid flames and are rolling forth volley upon volley of artillery, whose concussions shake the very earth. Nor is there less to marvel at, even if there is less to fear, when the rain comes down in cata-racts, when the whistling sleet drives swift and sharp, or when the crystalline snow silently changes the bare fields into acres of diamonds. To the ancients, all these agencies in nature were persons or represented personalities. Beautiful conceptions they were, in-deed; but how much grander are ours. We have studied cloud formation and movement; have discovered sufficient of the laws by which electricity acts to harness it for our use, and have di-vested all nature of the personal element. But though we have thus removed Heaven from our surroundings as we have emerged 164 THE GETTYSBURG MERCURY. from the infancy of our race, we have made it a far higher and nobler conception. In learning that God is not in the whirlwind, we have subordinated it as a manifestation of Him to that gen-eralized and centralized Force, which is all powerful to create and all sufficient to preserve in equipoise the energies which are continuously working in nature. Nature is no longer manifesta-tions of persons, but of a Person. * * * * A little knowledge of nature often reconciles us to workings which otherwise seem only destructive. Many a man whose buildings lie in ashes, the result of a "hot stroke" of lightning, questions the utility of lightning, and is disposed to attribute it to an angry God, useful only to Him as an instrument of revenge, even as the ancients placed the thunder-bolts in the hands of angry Zeus. The following fact sought to receive our consideration and help to reconcile us. The air which we breathe is a mixture of three gases, possessing no particular affinity for each other. They are continually being used up by animal and vegetable growth and from the same sources again given off free. In an unmixed condition they would not serve their purpose. The mixing is pro-moted by electric discharges, and knowing thoroughly how essen-tial this process is to vegetable and animal growth, and especially to one's own life, it is easier to be reconciled to temporary loss and even to suffering, than when one is ignorant of these workings of nature. Not so destructive are meteors. Only occasionally does one read of a house being crushed and a family destroyed by their fall. Of what use are they? Any one who has lived in a city whose atmosphere is foggy of mornings, will attribute the same to the smoke, and so it is. The air is capable of holding a great deal of moisture, and were it perfectly free from dust particles, very little of the moisture would be precipitated. A heavy dew would likely fall nightly, but no showers, though the air be al-ways damp and laden to the point of saturation. The little dust particles are helpful to the formation of drops of rain. Meteors are the chief source of this microscopic dust. Coming from way out in space, millions and millions of miles from us, cold as space, they make a start for the sun. However, some of them in their eagerness to start on their journey, do not calculate for our earth and the power she has of influencing small bodies, and coming too near, they get caught in the atmosphere and only oc- THE GETTYSBURG MERCURY. 165 casionally does any such escape. Even if anyone does, it is only after it has been so singed by the friction of the winds that it is scarcely to be recognized again by its most intimate friends. Its path can be traced by its long trail of dust, a memento of its visit. These dust particles become the recruiting points of the invisible moisture and the clouds are formed, and when they fall as rain or snow they bring the dust with them. But there are generally more of these particles than the moisture can use up, so the little sunbeams use these in a game of hide and seek and dash in and out among them so swift and in such varied ways that all we can see is the region in which they play, which seems a large city of fairy palaces painted in orange and jasper and gold, and we wish their morning and evening play hours would last all the day. Science in its infancy saw only facts; it is now discovering re-lations, and more and more tracing all phenomena to a central force which is causal for all events and existences. In this uni-fying and classifying process, there are some points which must remain for some time yet on debatable ground. The exact line of demarcation between the plant and the animal kingdoms is not fixed; in the lowest orders they merge insensibly into each other. As we rise above these low forms, the differences are more marked and charasteristic, physically ; but we never reach a point where they are not dependent and related, virtually. Beyond my window is a field of clover. Odor and color at-tract the bee. The pollen and nectar gives him a double burden to wing hive-ward. Both these are essential to his life. Neither does the clover yield them without being blest in the giving. Unknowingly the bee fertilizes the ovary and the plant is perpet-uated. This is only one link in the great chain of united and de-pendent relations. The clover roots penetrate into the soil, and air and water follow, disintegrating rocks and forming soluble compounds of the inorganic elements. These latter cannot sup-port animal life; but transformed into clover, they become, through the agency of the bee, honey—delicious and wholesome; or, con-sumed by the herds, flesh—invigorating and sustaining. Thus does the thinking man discover that in thousands of ways are nature's forces united and working for the sustenance and happi-ness of him, who is the crown of her products, and the best ex-pression of earthly existence. IHH^HHHmm 166 THE GETTYSBURG MERCURY. I remember as if 'twere yesterday, how, when a child, I was used to bend over little cone-shaped cavities in the soft soil under a thick-leaved tree or shelving rock and cry, "Rolly-bolly, come up your hole, come up your hole, come up your hole." I usually succeeded in getting "rolly-bolly" to respond, for soon the little grains of soil would move as though he were coming up. I never could get him to come clean out, though; and, angered at him on this account, would order him, "down your hole," or dig him out with a stick. I never once thought they had any other mo-tive for making pits or living than to come out when called unless they were stubborn. Alas, for all such childish fancies! I have since watched them and found that those are real treacherous pit-falls, formed with a malicious purpose,—to catch the innocent ants. And so voracious and cruel are these "rolly-bollies" that they deserve the name given them—ant-lion. The surest way to get them to come up is to throw a struggling ant into the little pit. The ant is at once conscious of its danger and immediately begins a pitiable and frantic effort to get up the incline. But the little grains of sand roll down beneath the struggling feet, and, trembling, sink into the treacherous quick-sands below at whose centre there is already a vigorous pushing up. Soon the ant is being helplessly pulled down by its leg into the dining room of its superior and hungry foe. You cruel rolly-bolly, what are you good for anyhow ? Do you do anything but kill the industrious ants ? What are you here for ? If rolly-bolly could answer I know he would say that life is as sweet to him as it is to the ant or to me. A sad and unpleasant law this seems at first: "And that a rose may breathe its breath, Something- must die." Humanity rebels against it. Man uses the power given him to exercise dominion over the earth, air, and sea, and even wages war against his kind, to prolong his little life which disease and death soon terminate. Could not God have peopled the earth with a limited number of immortal beings and prevented all this merciless warfare between kingdoms and races and species, and the shameful survival of the bloody strongest ? Doubtless it could have been done. But if the ant-lion and the ant could speak, they would likely prefer to live as they do, foes indeed, but each one enjoying life with all its dangers and uncertainties. And surely we can learn a lesson. The sum total of happiness is THE GETTYSBURG MERCURY. 167 greater when many enjoy life a short while that if a few should live always. It is our duty to live as long as nature permits, "to husband out life's taper to its close" ; to be unselfish for the sake of those who are living now; to be virtuous for the sake of those who shall live after us. Just as one meets with surprises in observing nature, finding unlooked for beauties and new adaptations, so there also await us disappointments. Birds, flowers and minerals which have been idealized by painter and poet are always disappointing when they are seen in reality, and this is especially true of those things which have been used as symbolic of the celestial and spiritual. St. John's description of the walls of the New Jerusalem is so sub-lime that one builds them of imaginary stones more exquisite than ever were found. For if built of our real amethyst, jasper and topaz, their combination would be exceedingly disappointing. But what better could be done ? Alone on Patmos, surrounded by rocks and sea and sky, conscious of the povetry of language and the inadequacy of terrestial objects as symbols, he fills in the picture with these colors, with a feeling identical to that expe-rienced when in the midst of the book-learned world he tells us, at the close of his beautiful gospel, that the world could not contain the books that should be written. These are only symbols. The music for the ears, the colors for the eyes will be such as hath never yet been conceived by the heart of man. # * # ^ There is but one way to Nature's soul, accessible to all ages and conditions ; it is found by those who love her with a sympa-thetic heart, for herself alone. The scholar who has habituated himself to scientific analysis of every object he meets, fails to se-cure that best knowledge of her tempers and strivings. A poor comforter indeed would he be who was so scientifically inclined as to think of the proportion of water and salts of sodium and potash in the tears of his weeping.friend. Is he any more worthy of Nature's confidence who sees in every bird an ornithological specimen, in every flower an addition to the herbarium, in every stone a mineral for his cabinet ? To see her best we must look at her sometimes with simple childlike eyes, even as we did when every object was for us a living personality. i68 T THE GETTYSBURG MERCURY. "Siisse, heilige Natur, Lass mich gehn auf deiner Spur, Leite mich an deiner Hand Wie ein Kind am Gangelband 1 Wenn ich dann ermiidet bin, Sink' ich dir am Busen hin, Athme siisse Himmelslust Hang-end an der Mutter Brust. Ach, wie wohl ist mir bei dir! Will dich lieben fii and ffir ! Lass mich gehn auf deiner Spur, Liisse, heilige Natur ! " —F. L. Stolberg. —W. B. C, '99. EDITOR'S DESK. HIS word from the MERCURY comes late but it is sincere: Welcome, thrice welcome to the Freshmen ! The Gies prize of seventy-five dollars has been offered again to the students of Gettysburg. The object of the generous and loyal alumnus who offers it is to develop literary talent among our students and to afford the best possible material for the MER-CURY. As this prize gives so fine a chance for a convenient pocket-full, every one with a spark of ability should compete. Since the number of students competing for the prize last year was small, of course the articles of value for the MERCURY were few. This prize money is divided between the three best contributors, into parts of thirty-five, twenty-five, and fifteen dollars. Last year the successful contributors were Luther A. Weigle, 'oo; Anna R. Welty, '99; and W. Bruce Carney, '99. The paramount object of an institution of learning is mental training and consequently one would suppose that those intending to enter such an institution would be influenced more by its facili-ties to develop mental power than by anything else. Yet such is by no means the case, for the high record of a college in ath-letics is found to be its best drawing card. THE GETTYSBURG MERCURY. 169 Whether this incentive is one that friends of a college may be proud to use or whether it is disgraceful that superiority in con-tests of skill and physical strength should be made the basis of appeal to those desiring to enter college is not for us to answer. What we must meet is this fact, that not to fall behind its class, a college must make a good record in athletics. The sizes of Freshman classes in institutions making a good name in athletics last year seem to indicate that successful athletics means success-ful colleges. We rejoice that Dr. McKuight is living in the present and is doiugall in his power to stimulate athletics in Gettysburg. Many of Gettysburg's best friends little think how vital the question of athletics is to our college. L,oyal alumni, Gettysburg calls on you for support! Remember the Athletic Association of your Alma Mater! COLLEGE Y. M. C. A. DURING recent years the work of the Young Men's Chris-tian Association has been forcing itself steadily before the gaze and the admiration of the public and to-day it must be recognized as a mighty power in the world. It is our duty therefore to look at it as such. In its growth it has had great obstacles to overcome and one of them has been the great lack of interest and aid given it by the Christian people. In fact many have been positively antagonistic to the movement. This should not be and I feel that if the work in all its departments were fully understood there could no longer be this antagonism. It is our purpose therefore to show to you a little of the inner life of the association. It might be well to look first at the aims and purposes of this movement as a whole and also at its divisions of work. L,et me state here that the Y. M. C. A. is not apart from the church, that it is not a separate and distinct organization, but a part of the church, reaching out its hands unto thousands of young men and bringing them into active church work. Its fundamental purpose then is to bring men to a saving knowledge of their L,ord and Savior, Jesus Christ. It is to help them to successfully battle against temptations and bring them into vital connection with the church. No other part of the church seems so ably 170 THE GETTYSBURG MERCURY. adapted to carry on this work among young men. In that it is a movement distinctly for men, we are able to reach many whom otherwise it would be almost impossible to save. The association work is non-sectarian and therefore should appeal to every branch of the evangelical church. As most probably is known to all, the work is divided into three distinct branches, the town, the railroad and the student. As we see how the many young men who are swarming our cities and towns are kept from yielding to the temptations peculiar to these places, and how many more are led to an acceptance of Christ, and as we see in the railroad circles the real earnest en-thusiasm in the cause of Christ and winning of souls to Him among those who have found the Life, we cannot but feel God is with us, and if He is with us, we know that souls must be saved and this is the fundamental aim of all our work. But we cannot dwell longer on these departments, but must turn our attention to that branch which is of vital importance to the student world. It is a recognized fact that the men who are to rule the world are the men who year after year are crowding out of the doors of our institutions of learning. If therefore we wish our government to be under the control of Christian men, men who will not flinch at doing their duty no matter what the consequences may be, it is of the most extreme importance that these men be won to Christ in their youth while they are within the college walls. To this end we are striving. It is almost impossible for anyone who has not been on the ground for himself to realize the awful need of Christian work in the colleges of our country. It fairly makes the heart break as time after time we see fellows coming from Christian homes where every helpful influence has been thrown around them and where possibly they have been looked up to for nobleness of character, and then come to college, sepa-rated from home and launched out into an entirely new life with its peculiar temptations, and amid fellows, some loving and some not knowing Christ, and then to see them fall little by little. It is pitiable in the extreme. And then there are those who have never known Christ, and what an awful influence they have on the weak Christians. It is for this that those who are Christians may be kept from falling and kept in touch with Christian work and that those who know Him not may be brought to Him that the Y. M. C. A. stands in college. I THE GETTYSBURG MERCURY. 171 In order to accomplish this we do not depend alone on our re-ligious meetings which we hold twice every week, but we have regularly organized Bible, Missionary and Personal Workers classes. If we wish to broaden our spiritual life we must employ those means which God has distinctly made known to us, and these are secret prayer and Bible study. The importance of this can not be too strongly urged. It is the backbone of all Chris-tian work. The International Committee of the Y. M. C. A. has furnished us with a most excellent systematic, devotional course of Bible study. Through it in the four years of college life a man has had a bird's eye view of the entire Bible. The Fresh-men take up the life of Christ; the Sophomores "Studies in the Acts and the Epistles" ; the Juniors, Old Testament characters ; and the Seniors, the crowning truths of the Bible. The Senior course will not be ready, however, for another year. The classes meet once every week and are entirely under the control of the students. Four years ago in the colleges throughout the United States and Canada there were eight thousand students banded to-gether in Bible study. Last year that number was increased to twelve thousand who continued in the work at least two months. The Morning Watch is urged for the most successful Bible study. This is the setting apart of about fifteen to thirty minutes to Bible study and secret prayer at the very beginning of the day when we can give our best thought to God. How can we afford not to give God this little time that we may hold sweet commun-ion with Him. Missions are brought prominently to the front in our work. Here again we use the course prescribed by the International Com-mittee. The class meets every week. Besides the class work, contributions are solicited from the students for Missions. In connection with the class is a volunteer band for the foreign field. The great need of missions is becoming to be more and more felt and where can there be a better place to stir up the mission spirit than right among college men ? Another most important part of our work is the personal work done among the fellows. A class is formed for the best methods of doing personal work and for discussion of the work to be done. Personal work is something every Christian ought to do and for which there is no excuse for not doing but rather condemnation. Another feature of the work is the work among the new stu- 172 THE GETTYSBURG MERCURY. dents, meeting them at the train and doing whatever we can for them to help in making them feel at home. An information bureau is also conducted. Especial efforts are put forth at the opening of the term to enlist men in Christian work before they form any evil associations. A reception is also held at the open-ing of the term for the new students that they may all become acquainted with each other and with all the men in college. May this brief sketch of the work of our association but move us on to a more earnest and prayerful appreciation of these privileges which we now enjoy, and may its success be the con-stant prayer of all who are interested in the cause of Christ. —WM. J. MIMJER, Jr., '00. TWO MISCHIEVOUS FALLACIES IN EDUCATION. EDUCATION, as we now understand the meaning of the term, must accomplish its purposes in the face of two mis-chievous and prevalent fallacies. The first of these is the fallacy of the short cut, the desire to avoid a long course of study and discipline; the disposition to make our culture consist in a few phrases and in merely superfi-cial knowledge of a great many things. Especially is this the case with the young people. While a boy is at his studies, his acquaintance, who is doing something that can be rated in dollars, measured with the yard-stick or weighed upon the scales, seems to him to be getting on, while he seems to be standing still; so he chafes and frets at his studies and longs to be in active business. How much better it would be for the world if such a boy could be made to understand that it is no gain, but a fatal loss of time to undertake to have a hand in the world's work before he can do anything that the world really wants; that if he wants a place he must first become such a person that the place will want him. The impatient boy ought to understand that so far as he is con-cerned the world is entirely patient, that it is quite willing to wait for him until he has mastered himself and some department of knowledge or industry, but that when he has done that the world is so impatient for him that it will at once find him out and set him at work. If however, he undertakes to participate in the world's work before he has fully prepared himself, what-ever he seeks he will find at his elbow some better man seeking THE GETTYSBURG MERCURY. 173 the same thing—some man who did what he failed to do ; a man who made the most of himself; who did not strive to do four years' work in three; a man who made the utmost of all his op-portunities. It is true not only that the trained man wins, but that the trained man is about the only one wanted to do any kind of work. In ordinary conversation we find ourselves referring to the young graduate as having "completed his course" or "finished his education," and yet if we think soberly of the matter we know that if the school or college has done its work properly for him it has only prepared him to be educated. The idea that education is a thing to be concluded definitely within a few of the earlier years of life, then to be regarded as forever over and done, and that it consists of some disagreeable preliminaries of syntax, Latin, grammar and rhetoric, to be gotten out of the way as speedily as possible; this idea of education we understand to be thoroughly obsolete. Rather do we understand that education, if it means anything, means the continual enrichment of the re-sources of the individual. How foolish then to think that an education can be "completed" or "finished" by taking a shortcut. The president of a certain college on being asked by a young man if he could not in two years probably get all the good that the college could give him, said: '' Well young man, when God wants to make a squash He takes about six weeks, but when He wants to make an oak He takes a hundred years." Another difficulty against which we must strive in the educa-tion of others or of ourselves is the alluring fallacy about the self-made man. Some one has wittily said that the chief char-acteristic of the self-made man is that he is much given to the worship of his Maker. Doubtless this is more witty than it is just. By a self-made man we generally mean one who has achieved distinguished success without the aid of schools, and if we think soberly about the matter we are in no great danger of saying too much in praise of such men. America, of all countries, should speak respectfully of the self-made man. In no other country has he achieved such splendid things; no other country probably owes so much to the self-made man. But what does he prove? In every case where a man has achieved great success by his own unaided efforts, he has been a man of extraordinary abilities, 174 THE GETTYSBURG MERCURY. and he has succeeded by means of these abilities in spite of and not because of the lack of other aids. We are now beginning to recognize the fact that the self-made man is one who has made the most of his opportunities. Every-man in the world who amounts to anything is a self made man. It is simply a question of using one's actual opportunities. Abra-ham Lincoln was a self-made man. So just as truly was William Gladstone. The opportunities of the one were those of narrowness and poverty; of the other, abundance and comfort. Each made the most of his opportunities, and for each equally this was the condition of success. We ought to understand that self-culture is not a term to be applied only to those who have not the advantages of assistance from the schools, but that the term self-culture describes the personal enrichment of every individual who simply makes the best of whatever opportunities he has. What great mischief has been wrought in the past by the fal-lacious idea that the man who takes advantage of the training which our schools and colleges offer is not a self-made man. Such a man is, indeed, the highest type of a self-made man. If we wish to be thoroughly prepared to engage in the active duties of life, and if we wish to give to the world the fullest reali-zation of our possibilities, we must be fully aware that there is no short cut in education and that the self-made man is that man who has made the most of his opportunities with or without the aid of the school or college. —' 'PROMETHEUS. '' Who reads Incessantly and to his reading- brings not A spirit and judgment equal or superior, (And what he brings, what need he elsewhere seek ?) Uncertain and unsettled still remains. Deep versed in books and shallow in himself. —Milton. THE GETTYSBURG MERCURY. 175 WHY WE SHOULD BE TRUE AND HONEST. TRUTHFULNESS and honesty go hand in hand. Truth alone may not constitute a great man but it is the most im-portant element of great character. It gives security to those who employ it and confidence to those who use it. It is an essential to every man no matter who he is, the king on his royal throne or the slave in the galley. In fact it is one of the first re-quisites for true manhood. Lying, common as it is, is denounced by the liar himself. He protests that he is speaking the truth for he knows that truth is universally respected and a lie universally condemned. He who tells an untruth is not only dishonest but a mean coward. Fear-ing the consequences of making a true statement, he cowers be-neath a lie or probably, what is even worse, just keeps on the verge of the truth, for a lie which is half truth is the worst of lies. Exaggeration is but another name for falsehood. To exaggerate is to pass the bounds of truth and surely these bounds cannot be passed without entering the limits of falsehood. There can be no middle point; what is not true must be false. Not only may one be dishonest in the words he utters but also in his doings. Actions have as plain a voice as words. The sin-cere man speaks as he thinks, acts as he professes to act and does what he promises to do. All phases of society are permeated by this most common of vices, from the highest to the lowest. A lie is a lie, no matter if it is a little white one or a big black one. Ruskin says, "Lies may be light and accidental but they are an ugly soot from the smoke of the pit and it is better our hearts should be swept clean of them without our care as to which is the largest or the blackest." Truth and honesty show themselves in many ways. They characterize the men of just dealings, the faithful men of business and those men who will not deceive you to their own advantage. Full measures, just weights, true sample and a strict fulfillment of engagements are indispensable to men who would succeed. We are always complaining of adulteration of the goods we buy. We pay for one thing and get another. In the study of Chemistry, we learn for instance, how cotton goods is very often treated so as to bring more money into the manufacturer's pocket. The cotton is loaded with china clay, starch, magnesium or zinc. 176 THE GETTYSBURG MERCURY. When such goods is washed, the clay and starch are removed and it becomes a rag. Recently an engineer crossing the Indian Ocean was decorating his turban with a piece of muslin. "Is that English?" he was asked. His answer was, "No, it is from Swit-zerland. The English makes my fingers stick. It's too gummy." This is the way the dishonest Englishman would eventually lose his trade by forcing this inferior, shoddy stuff on his customers. Why not be honest and sell goods for what they are ? Thus in all walks of life one may find falsehood and deception. But why ? Is it not always easier to tell the true straightforward story than to go to the trouble to invent a lie ? At first it is, but like all other habits, lying increases with practice and an experienced liar often finds difficulty in telling the truth. Very many times he tells a crooked story where the truth would have served his purpose even better. —J. C. M., '00. e^j THE RELATION OF COMMERCE TO MISSIONS. WE are living in an age of great commercial activity. The remarkable progress of science within the last century has afforded surprising facility in international commu-nication ; distances have been annihilated, and those parts of the globe most widely separated may now be said to be in compara-tively close touch with one another. The printing press, the railroad, the telegraph and the steamboat have brought into ex-istence an international community of interests as well as of thought. Along with this there has naturally sprung up great commercial rivalry, and nation now vies with nation in seeking new markets for its products. Vast as the world's great market is, the gigantic proportions of our modern manufacturing industries demand new openings. Nor would it seem a difficult task to find such openings when we but consider the hundreds upon hundreds of millions who need but be raised from their present state of savagery and barbarism to the light and life of our modern civilization to create new de-mands for the world's supply of commodities. With this object in view trading posts and colonies have fre-quently been established in the midst of savage peoples in order to awaken among them the wants peculiar to civilized life by THE GETTYSBURG MERCURY. 177 bringing them, as much as possible, into contact with the products and institutions of civilization. However, the results of such undertakings have not,as a rule,been of a nature calculated to recom-mend the system to us. Evidently the principle was wrong; our sav-age brothers need something more potent than the mere veneer of our modern civilization to bring them into a condition in which there will be a demand for the commodities of commerce. It is evident to the most casual thinker that between commerce and missions there exists a natural relation; but the remarkable closeness and strength of this relation is recognized by compara-tively few. We all agree with the statement that missions ma-terially promote commercial activity; but many of us shake the head, or at least want time to think it over, when we hear the statement that the founding of missions is essential to commer-cial success in a heathen land. That the latter statement is true however, we believe a careful study of the subject will prove. Reference has already been made to the efforts put forth to re-claim the savage from his degraded state and create in him new wants by familiarizing him with the manners and institutions of civilized society. The utter failure of such efforts has also been referred to. Experience has shown that the savage man may come into frequent contact with civilized men and the products of civilization without being in any way prompted to change his own mode of life. To him civilization, with its multifarious wants, is sheer foolishness, and contrasts very unfavorably with his own life of indolence and general simplicity. What then is the "Open Sesame" whereby commerce may gain entrance to this great market? The answer is plainly, the Gospel of Christ,—not civilization, as we have learned, for gen-uine civilization, with all its requirements must be preceded by the Gospel; whenever the order is reversed failure results. We might cite numerous examples to substantiate this statement. That civilization alone is insufficient is proven moreover by the fact that savages, after having been separated from their na-tive tribes and degraded life for years, given a good education and brought under the influence of the highest civilization, have fre-quently been known to relapse again into savagery. For a very significant illustration of this fact permit us to quote from Rev. J. C. Bryant, who, in writing in the Missionary Journal, says: "Of fourteen young meu who have left my employ within two i78 THE GETTYSBURG MERCURY. years, one has since been converted, and of course clothes him-self; the rest go naked as before, showing how impossible it is to civilize men without first converting them. Wash a pig and shut him in a parlor, he may stay clean for a while, but as soon as free he will return to wallowing in the mire. Make a lamb of him, and at once he gives up his filthy ways. To try to civilize heathen without converting them is to try to make lambs of swine by washing them and putting on them a fleece of wool." Thus we see that the only way whereby the world's savage and degraded millions may be brought into the full light and en-joyment of civilization and thus be made important factors in commerce is the way of the Gospel. It is only when the Gospel enters the hearts of men that they awaken to the great possibili-ties of life. New wants are created. The former savage no longer lives in tents and covers his body with the skins of beasts but dwells in a house and dons the garb of civilization. Instead of the few and primitive wooden implements by means of which he formerly cultivated the soil, he now uses modern implements of agriculture. And in every department of life this inward transformation gives rise to a demand for the various products of civilization. And thus it ever is, the Gospel opens the way, and in its wake comes the commerce of civilized lands. For another illustration of the great value of missions to commerce, let us briefly consider the missionary development of the Sandwich Islands. Less than three-quarters of a century ago these Islands were utterly valueless from a commercial standpoint. The inhabitants, who were most ignorant and lazy, lived in sav-age simplicity. The Gospel was carried to those Islands, with the result that a wonderful transformation followed. Civilized com-munities sprang into existence; churches and school-houses were built; agriculture was given new life, and the fertile soil of the Islands was made to yield bountiful harvests; various industries were created, and a steady and profitable trade with the Islands began. And at the present time the entire cost of christianizing the Islands is more than paid back in less than a year at the port of San Francisco alone. Many similar instances might be cited but we believe that sufficient has been said to show that Chris-tianity is essential to real commercial success and activity in those lands now in heathen darkness. Wherever it goes it exerts a quickening influence, it actuates men to living a more exalted, THE GETTYSBURG MERCURY. 179 more useful and more industrious life. It elevates the general character of society, and firmly establishes the power of civiliza-tion. It is essential to real progress and growth, being to human-ity what the sun is to the world. In view of these considerations it is a matter of surprise to note the comparatively slow progress which is being made in the world's evangelization. The very nature of foreign missions enti-tles them to the zealous support and encouragement of all civi-lized peoples. Christianity stands for the very highest type of civilization. Like an everflowing stream of purest water, it vivifies, purifies and transforms all with which it comes in con-tact. Christian missions constitute the only agency whereby men may be reclaimed from darkness and destructive indolence, and brought to a full realization of all the benefits of civilization. Their every advance gives a new impetus to commerce, for they bring about industry and fruitfulness. Under their divine in-fluence the earth is made to yield to men its richest treasures, and those places once desolate and unfruitful become the abodes of prosperity. "The wilderness and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose." —R. D. C, '00. THE UNITED STATES AS A COLONIZING NATION. EVERY nation that has ever been a factor in the development of the human race has had some strong characteristic which has given life and form to its civilization. Among the Greeks it was culture; among the Romans it was law; among the Hebrews it was purity; among the Americans this one central idea is liberty. For it, and for scarcely any other cause, thousands of them have shed blood in battle, and sacrificed their lives. From our earliest existence as a nation we were the best representative, if indeed not the only one, of pure civil and religious liberty. Two other representative characteristics of the nation are the unequaled energy and the undaunted perseverance of its people. There is scarcely any doubt that to-day the American people are the most aggressive, the most expansive and at the same time the best champions of liberty in the world. These characteristics of the people of the United States account largely for their being at i8o THE GETTYSBURG MERCURY. once the most extensive and the most successful colonizers the world has yet seen. "A colony is a territory, not forming, for political purposes, a part of the mother country, but dependent upon her, and peopled in part, at least, by her emigrants." According to this definition there was no time in its history that the United States has not had colonies. The small country along the Atlantic sea-board had scarcely been organized before it launched out upon one of the most extensive colonizing schemes in the history of the world. In a few years the great Northwest Territory was settled largely by colonists from the mother country and new states were formed from it. This territory was not fully developed until the vast tract known as the Louisiana Purchase was also added. This domain, large enough in itself for a strong kingdom, was thrown open for colonization and in seventy-five years scarcely less than a dozen states have been developed from it. Since then the terri-tory of the United States has been extended by the Gadson pur-chase, the Oregon cession, the annexation of Florida, the Mexican cession, the Purchase of Alaska, and the annexation of the Ha-waiian and Philippine Islands. In the colonization of this vast territory the government had no trouble with the slight exceptions of the quarrel introduced into Kansas from the states and the Mormon power in Utah. This may in part be accounted for by the contiguity of the colonies to the parent government. Since we can go no farther west but must spread out to the islands of the sea we encounter more diffi-culties; but with the schooling we have had during the last hun-dred years we need not fear for our future success in colonizing or civilizing. When we consider with our great energy and deep love of liberty, our advantageous position, our immense wealth, our mar-itime power, our extensive commerce, our enlightened civilization, and our religious enthusiasm, colonization seems to be the work for which we as a nation are especially fitted. And when we compare our colonizing policy with that of Spain we can still further see why we have thus far had so successful a career and will likely have in the future. We find that throughout her career as a colonizer her ruling passion was jealousy; that her primary objects were subjection and and self-enrichment. Everything that could possibly tend to ac- THE GETTYSBURG MERCURY. 181 tivity, education, enterprise or independence was sedulously dis-couraged . The government of her possessions in the New World, extending at one time from 37° N. to 41 ° S., was administered entirely by foreigners who cared only for their own and the parent government's welfare. The original inhabitants, instead of be-ing raised to a higher plane of living, were reduced to a state of abject bondage and imbecility. At the beginning of the 18th century her annual income from her colonies was about ten mil-lion dollars. What do we behold as the result of such a course of colonization ? Her vast possessions in North and South Amer-ica have long ago slipped from her control, and now even Cuba, Porto Rico and the Philippine Islands, her last colonial possessions, are lost to her forever. Spain's colonial policy was a failure. Examining more closely our past career we find instead of our controlling policy being jealousy it was first a desire of improve-ment in the domestic condition of the colonies and second the strengthening of the entire country. Instead of discouraging ed-ucation, enterprise, study, and independence, schools were organ-ized and encouraged, capital was sent into the territory for indus-trial development, railroads were built, and independence was en-couraged by extending to the colonies the privilege of becoming states as soon as they were capable of self-government. Instead of being ruled entirely by the parent state the colonies selected their own officers and administered their own local affairs, the national government reserving to itself only a veto power. In short the territories were held in a state of tutelage until they could manage their own affairs and then were admitted into the Union on an equality with all the rest of the states. In our new possessions many new conditions confront the government. They are thousands of miles away ; they are mostly in tropical latitudes; and they are more thickly settled than were our former colonies. In our new venture of crossing the seas to find colonies many of our old principles will still serve us well. We have become more philanthropic in our policy: we no longer expect any strength to the home government, nor any great com-mercial advantage, and certainly no increase of wealth. Our guiding hand, liberalizing influence, and generous sympa-thies have been extended solely in the effort of raising the inhab-itants to a higher political, social and religious plane of life. Our great aim here will doubtless be as it has been in the past to train 182 THE GETTYSBURG MERCURY. the colonists in the habit of self-government. This will be done by letting them, so far as possible, manage their own affairs to their own advantage and interest. It is now our duty to give them peace and order, the foundation of a beneficent government, and afford them every opportunity of prosecuting their lawful pursuits. —"GEORGB." ADVANTAGES OF STUDYING THE CLASSICS. OBSERVATION and the personal experience of many have proved that the classical department of an institution is the one least appreciated by the majority of the students. That such should be the case is due, perhaps mostly, to the fact that in this department we find some of the most difficult labor. It is, therefore, natural that the minds of some of the students should be prejudiced on this subject. It has often been a surprise to see men of experience argue that the study of Greek and Latin will never benefit a man. To say the least of the majority of such men, we can only say that they expose their ignorance by speaking on the subject. To convince such men that there are really benefits and advantages derived from studying the classics, is not the original idea of this produc-tion. But if they are patient in following while we speak of at least some of the advantages derived from studying the classics, they may be induced to lay aside their "Cui boni" criticism in regard to this subject. That advantages are derived from studying the classics has been proved conclusively by the past. While the world has had some powerful intellects who were not classical scholars, we can, never-theless, say that the most powerful minds of the past and the present are those which have been developed by classical culture. Let it be understood, however, that by studying the classics in this production we mean true, honest and earnest study. Not such studying as the majority of the students pursue. To say nothing of the dishonesty and injustice of such studying both towards the professors and towards the few of the class who are honest enough not to use translations, let it suffice to say that such a course of study will never secure true and lasting good to the scholars. All are willing to acknowledge that a student while at college THE GETTYSBURG MERCURY. 183 is laying his foundation for future usefulness in active life. And while the body must not be neglected, the mind is after all the important factor to be developed in the student. Now while the study of all the different branches has the tendency of developing the mental faculty, we hold as the first advantage derived from studying the classics, that they have the tendency more than any other branch to develop the mind of the student. The develop-ment of the mind may be a subtle point to discuss ; but what we mean by it, without bringing into consideration mental philosophy, is the cultivation of the mental faculties so as to expand the mind, thus making it stronger and more capable of grasping and prose-cuting other studies. It is the brain power that the student stands in need of, and as the muscles of a man are developed in propor-tion to his muscular efforts so the mind is developed and expanded in proportion to the exertions made. We find that in all institu-tions of learning much attention is being paid to the classical de-partment. The recitations are about as two to one compared with the recitations in any of the other departments, and frequently we find the professors in this department the most competent men of the institution. It is known that the recitations in said department are for the most part difficult. Taking, therefore, into consideration the time occupied in studying the classics and also the hard work em-ployed in solving many of the dark and mysterious passages of the same, we can come to no other conclusion than that classical training will develop the mind. In the second place, studying the classics will develop and en-large our thinking and reasoning faculties and our judgment. These are the faculties which place us so high above the brute creation, and if properly developed give to man his true dignity. The less these are developed the lower will be the standard of our manhood, but the more they are developed the higher will we as-cend towards that position intended by the Creator for all rational creatures. The man who cannot reason and think for himself is at best a poor and insignificant being. The above named faculties are the ones which should be par-ticularly developed in the student. Let him pursue the study of Greek and Latin diligently and he can not fail to improve him-self. I ATHLETICS. THE opening of the football season this year has been more encouraging than for some years. The material is better and heavier, the spirit of all the boys is higher, and the scrub team is larger and stronger than at any time within the knowledge of any man at college. There has been one great disappointment, however,—in the matter of a coach. Money is already secured to defray the expense, and a man was practically engaged, but at the last moment he went back on us, and we were left in the hole. Manager Imler THE GETTYSBURG MERCURi. 187 has been making strenuous efforts to secure a man, but has not succeeded as yet. Captain Dale has been doing all the coaching, being ably assisted by White, '97, a well-known former captain and half-back, who has been coaching the backs, and Ott and Menges, '97, former tackle and guard, who have been coaching the line men. The most attention has been given to defensive work, recognizing that there is no hope of winning the first two games—Indians and State—and the wisdom of the coachers was shown in the low score made against us by the Indians. Hickman is back at his old place as center. He plays the same good defensive game as formerly, and has improved greatly in offensive work. Nicely, our well-known big guard, is showing the same good form which always characterizes his work. Hoff-man has rapidly learned his place at left guard, and is playing an aggressive game. The guards-back is very effective as played by these men, they tearing big holes in the opponent's line. Gilbert retains his place at right tackle, with Williams, our former center, at left tackle. Gilbert's ability is well known, and Williams is fast getting on to his new place. Minuigh, a former Gettysburg High School player, is holding left end, and Emmert the "little sub," who was so much praised by Dickinson and Susquehanua last year, is playing left end. Both are speedy and manifesting excellent tackling ability. Rugh, a half on last year's team, is filling the position at quarter very acceptably, being quick and sure. Captain Dale at right half is so well known that nothing need be said concerning his ability. Koller, left tackle for two years, is filling left half. He is learning the position rapidly, and with a little experience at the place will be all that can be desired. The biggest surprise of the year is the ability displayed by Young, last year's captain and end, at full-back. He plays a fierce game, both offensive and defensive, his line-bucking being the hardest seen here for some time. Dale does all the kicking, and is prac-ticing hard at goals from the field. Other good men are Henry for the line; Krout, quarter, McClean, end, and Weaver, back. The Scrub, captained by Bottiger, 'oo, has been unsually strong, and is giving the Varsity good hard practice. The first game was played Saturday, September 23d, against the Indians at Carlisle. The result was encouraging in the highest degree, our men holding the Indians down to twenty points. In addition, but one of their tallies was a touchdown, the other three i38 THE GETTYSBURG MERCURY. being goals from the field kicked by Hudson. Our men played a fine game both offensive and defensive, and Young and guards tore great holes in the Indians' line. We clip from a comment on the game in the Philadelphia Times, September 25th: "Gettysburg did finely, and should rank somewhat better, it seems, than Swarthmore, Dickinson, Haverford, or Franklin and Marshall, who may usually be ranked with her.'' Now let everybody do his best to prove this prophecy true. —W. C F. SOLT MERCHANT TAILOR Masonic Bldg., GETTYSBURG Our collection of Woolens for the coming- Pall and Winter season cannot be surpassed for variety, attractive designs and general completeness. The latest styles of fashionable novelties in the most approved shades. Staples of exceptional merit, value and wearing durability. Also altering", repairing-, dyeing and scouring at moderate prices. .FOR UP-TO-DATE. Clothing, Hats, Shoes, And Men's Furnishing- Goods, go to. I. HALLEM'S MAMMOTH CLOTHING HOUSE, Chambersburg St., GETTYSBURG, PA. ESTABLISHED 1867 BY ALLEN WALTON. ALLEN K. WALTON, President and Treasurer. ROBT. J. WALTON, Superintendent. flummelstomn Bromn Stone Company Quarr3Tmen and Manufacturers of Building Stone, Sawed Flagging and Tile Waltonville, Dauphin Co., Pa. Contractors for all kinds of Telegraph and Express Address. Cut Stone Work. BROWNSTONE, PA. Parties visiting the Quarries will leave cars at Brownstone Station on the P. & R. R. B. ii1 j PATRONIZE OUR ADVERTISERS. The Century Double-Feed Fountain Pen. Fully Warranted. 16 Kt. Gold Pen, Indium Pointed. GEO. EVELER, Agent for Gettysburg College. PRICE LIST. No. 1. No. 1. Chased, long- or short $2 00 Gold Mounted 3 00 No. 3. Chased 3 00 No. 3. Spiral, Black or Mottled $2 SO Twist, " " 2 SO Hexagon, Black or Mottled 2 50 Gold Mounted 4 00 Pearl Holder, Gold Mounted S 00 THE CENTURY PEN CO. WHITEWATER. WIS. Askyour Stationer or our Agent to show them toyou. Agood local agent wanted in every school' ■ 'J^^^i^fi^jff^^-iixiJrmE CENT!) Printing and Binding We Print., 'The Mercury' THE MT. HOELY STATIONERY AND PRINTING CO. does all classes of Printing' and Binding-, and can furnish you any Book, Bill Head, Letter Head, Envelope, Card, Blank, or anything pertain-ing to their business in just as good style and at less cost than you can obtain same elsewhere. They are located among the mountains but their work is metropolitan. You can be convinced of this if you give them the opportunity. Mt. Holly Stationery and Printing Co. "SPRINGS, PA. SJ I H.S. BENNER, .DEALER IN. Groceries, Notions, Queensware, Glassware, Etc., Tobacco and Cigars. J7 CHAMBERSBURG ST. ■■■■■^i^^HHiH WE RECOMMEND THESE BUSINESS MEN. Pitzer House, (Temperance) JNO. E. PITZER, Prop. Rates $1.00 to $1.25 per day. Battlefield a specialty. Dinner and ride to all points of interest/including the three days' fight, $1.25. No. 127 Main Street. MUMPER & BENDER Furniture Cabinet Making, Picture Frames Baltimore St., O.ETTYSBURCI, PA. You will find a full line of Pure Drugs and Fine Sta- People's Drug Store Prescriptions a Specialty. .QO TO. l?otel (Gettysburg Barber Sfyop. Centre Square. B. M. SEFTON J, A. TAWNEY ,. Is ready to furnish Clubs and Bread, Rolls, Etc. At short notice and reasonable rates. 'Washington & Middle Sts., Gettysburg. W.F.CODORI, Bi2E5S£d Dealer in Beef, Pork, Lamb, Veal, Sausage. Special rates to Clubs. York St., GETTYSBURG. Davib Croxcl, Dealer in ^tne groceries anb Hottons e4*_4Jorfc Street. .GO TO. CHAS. E. BARBEHENN, Barber In the Eagle Hotel, Cor. Main and Washington Sts. YOHN BROS. Agents for the Keystone State, Waldo, Washburn, Groupner & Meyer. Highest Grade Mandolins, Guitars, Banjos, Mandollas and Mandocellos. Headquarters for Phonographs, Graphophones and supplies. Trimmings of every description. All sheet music one-half off. Large discounts on Books and studies. 326 Market St., Harrisburg, Pa. I FAVOR THOSE WHO FAVOR US. I Baseball sSapplies, .Spalofng's Xeaguc Jfiall, /kits, flbaefte, Etc. Managers should send for samples and special rates. Every requisite for Cennte, Oolf, Grlcftet, ttracft ano ffielo, ©Btnnasium Equipments ano ©utfite Complete Catalogue Spring and Summer Sports Free. The Name the Guar-antee." a. ©. SpalOing & JBroe. New York .•. Philadelphia '." Chicago ROWE. YOUR GROCER Carries Full Line of Groceries, Canned Goods, Etc. Best Coal Oil and Brooms at most Reasonable Prices. OPPOSITE COLLEGE CAMPUS. S. J. CODORI, **Druggists Dealer in Drugs, Medicines, Toilet Articles, J- Stationery, Blank Books, Amateur Pho-tographic Supplies, Etc., Etc. BALTIMORE ST. R. H. CULP PAPER HANGER, Second Square, York Street. COLLEGE EMBLEMS. EMIL ZOTHE, ENGRAVER, DESIGNER AND MANUFACTURING JEWELER. 19 S. NINTH ST., PHILADELPHIA. PA. SPECIALTIES: Masonic Marks, Society Badges, College Buttons, Pius, Scarf Pins, Stick Pins and Athletic Prizes. All Goods ordered through C. H. Tilp. Gotrell Leonardi 472-474 Broadway, Albany, N. Y. /lakers of CAPS, QOWNSand. HOODS To the leading American Colleges. Illus-trated Manual, etc., upon application. Meneely Bell Co. TROY, N. Y. MANUFACTURERS Of SUPERIOR BELLS The 2000 pound bell now ringing in the tower of Pennsylvania Col-lege was manufactured at this foundry. PATRONIZE OUR ADVERTISERS. You can't expect to create the im-pression that you are well dressed unless your clothes are MADE FOR YOU. Equivocate as you may, the fact remains that ready-made garments lack that air of exclusiveness which custom work possesses. J. O. LIPPY, Merchant Tailor 39 Chambersburg St., Gettysburg-, Pa. G. E. SPANGLER, Dealer in Pianos, Organs, Music, Musical Instsuments, Strings, Etc. YORK STREET, 1ST SQUARE. GETTYSBURG. L. D. Miller, GROCER Confectioner and Fruiterer. Ice Cream and Oysters in Season. 19 Main St. GETTYSBURG City Hotel, Main St. Gettysburg. Free 'Bus to and from all Trains Thirty seconds' walk from either depot Dinner with drive over field with four or more, $1.35 Rates $1.50 to $2.00 per dayt John E. Hughes, Prop. [Will INSURE YOURJ FAMILY ONEYEAR-/. rAGAINST ILLNESS, PHYSICIANS'* PLUMBERS' BILLS.DUETO IMPURE AIR, To/ifrfijpfJi ffew Vort. Sosfon. PMMe/p/i/d. CA/cdSO. Sd/ifo/iasco. lo/>

The Mercury November, 1909 HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Mak^« °f CAPS AND GOWNS To Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of PeMi -ylvania, Harvard, Yale, Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods of Degrees To The Class of '10. We have begun our college campaign for next Spring and Summer. Over 25,000 employers look to Hapgoods for their men in sales, offices and technical positions in all departments. Most of these Arms use college men. They arrange with us to cover the en ire college world for them. We have a unique preposition of in mediate interest to any college man who will be open for a propo-sition. Let us tell you about it. Write to-day. TXL _,_^ _j c^ 17^ ,-~ " TIM JVJtTJOJVJJ, ORGJJYMZJITtOJV Of HfipGrOQEltB, BMUMM- BUOHMUBS. Commonwealth Trust Building, Philadelphia, Pa. HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. -/i/very G-ttaartea. B. B. Cqwoll, Proprietor. All our drugs aud chemicals are sold to you under a positive guarantee, pure and full strength. H. C. LANDAU, DRUGGIST. EVERYTHING A FIRST CLASS Drug Store should have Opposite Eagle Hotel. lfm0Vmmt*f^mt^mftlwt^n GETTYSBURG COLLEGE Gettysburg, Pa. - LIBRARY - I WE RECOMMEND THESE FIRMS. Established 18S7 by Allen Walton. ALLEN K. WALTON, Pres. and Treas. ROBT. J. WALTON, Supt. HUMMELSTOWN BROWN STONE COMPANY QUARRYMEN and Manufacturers of BUILDING STONE, SAWED FLAGGING and TILE. Waltonville, Duphin Co., Pa. CONTRACTORS FOR ALL KINDS OF CUT STONE WORK Telegraph and Express Address, Brownstone, Pa. Parties visiting quarries will leave cars at Brownstone Station on the P. & R. R. R. For Artistic Photographs —GO TO— TIPTON The Leader in PHOTO FASHIONS Frames and Passapartouts Made to Order. D. J. REILE, Clothing, Gent's Furnishings Sole Agent for the CRAWFORD SHOES, 13-15 Ohambersburg St. Come and Have a Good Shave or Hair Cut —AT— HARRY B. SEFTON'S BARBER SHOP 35 Baltimore St. Barber's Supplies a Specialty. Also choice line of Cigars. R. E. ZINN & BRO. DEALERS IN Groceries and Choice Provisions. Carlisle St., Gettysburg. THE GETTYSBURG DEPARTMENT STORE Successors to the L. M. Alleman Hardware Co., Manufacturer's Agent and Jobber of ' HARDWARE, OILS, PAINTS AND QUEENSWARE, GETTYSBURG, PA. The only Jobbing House in Adams County. PATRONIZE OUR ADVERTISERS. * 2 a, ft ft * « « » » *w ft *« a * * «« ft * ft ft .-■> a» * « Seligniqq ARE GETTYSBURG'S MOST RELIABLE TAILORS And show their appreciation of your patronage by giving you full value for your money, and closest attention to the wants of every customer. Give Them a « »»« *««* » « ft Your Patronage * « *»« » a »« »a * » «» ft ** ft »« « « ft «««»« * « ft « e» ft « ** »« « «« «« « ft * » « ft »* PATRONIZE OUR ADVERTISERS. A Special Proposition Is open for the first person ID any com-munity who will deal with us for a Piano or Organ. WEAVER ORGANS AND PIANOS have no question mark to the quality. I IIII I .__ _ _ Z WEAVER ORGAN AND PIANO CO., MANUFACTURERS, I YORK, PA , U S A. MAIL THIS COUPON TO US. Send me special proposition for the purchase of a Piano. Name Address m * .-I-. •I" •■!•■ T\ •*■ ± Students' Headquarters —FOR— HATS, SHOES, AND GENT'S FURNISHINGS. Sole Agent for WALK -OVER SHOES ECKERT'S STORE. Prices Always Right He Lutheran PubliGatiori Society No. 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENRY 8. BONER, Supt. THE [UIERCORV The Literary Journal of Gettysburg College. VOL. XVII GETTYSBURG, PA., NOVEMBER, 1909 No. 6 CONTENTS. THE WBONG OP WASTE 2 DAVID M. CRIST, '10. FEESCOING A LOST ART 3 ELMER STOUFFER, '11. A HALLOWE'EN STOEY 7 SAMUEL BOWER, '10. THE VOTEE'S DOMINANT PBINCIPLES: WHAT THEY SHOULD BE 12 ROT V. DERR, '10. IS GEEMANY A MENACE TO THE WORLD'S PEACE? 15 C. M. ALLABACH, '11. A NAEEOW ESCAPE 16 R. L. MCNALLY, '13. THE "BACK HOME" BOY 20 EDWIN C. MORROW, '12. THE EVOLUTION OP THE BEAST 22 EDWARD N. FRYE, '10. THE SPIEIT OP THE PLACE 24 HARVEY S. HOSHOUR, '10. EDITORIALS '. 29 EXCHANGES 31 GETTYSBURG COLLEGE Gettysburg, Pa. | - LIBRARY - I THE MERCURY. THE WRONG OF WASTE. DAVID M. CRIST, '10. jO the contemplative mind one of the saddest things in the world is the waste that is going on, and has gone on ever since civilization dawned. Much of this waste is wretched, needless, wicked; it means human efforts thrown away; it is one form of homicide for it sacrifices life and the material that life thrives on, and thus it hampers progress. What does a grain of corn amount to? Nothing, we hear the wasteful man say. Yet the secretary of agriculture of Missouri computes that one grain on every ear of corn grown in his State alone would add one hundred thousand dollars to the wealth of the State each year. We have all been told what a large sum the saving of a few cents a day will amount to, if allowed to roll up for a period of years, yet we all go through life really unmindful of the possi-bilities there are in such little things. A Kansas statistician has recently figured that the men of that State are constantly wearing on their coat sleeves eighty thousand dollars worth of buttons which serve no earthly use. It is easy enough, of course, to over do economy and make it ridiculous, and it is often most difficult to say whether a given policy is wasteful or economical. In this country our railroads work their locomotives very hard, and wear them out in a few years, whereas in England locomotives are used very carefully, and are kept in service several times as long. The English blame our railroads for being wasteful in this, whereas our au-thorities hold that it is better to get the best wear out of any ma-chine in a reasonable time, and then scrap-heap it, and replace it with something newer and better. Large scale producers such as the Carnegie Steel Company of Pittsburg, have owed their success in no small degree to their lavish expenditures, or industrial experiments, and for the in-stallation of new machinery as soon as its superiority to that in use has been demonstrated. So ideas to what is waste will differ. Unquestionably we are wasting our coal, oil, natural gas, and THE MERCURY. 6 timber supplies in this country, but under the conditions it does not pay to husband these material resources. A few years ago the world became alarmed because its fuel supply seemed to be coming to an end. Now, we are harnessing the rivers, water-falls, and even the glaciers, and making them do much of the work that coal hitherto has done. There is no small doubt that before the coal supply is ex-hausted the world will be so completely electrified that the use of coal will have become obsolete. The waste of timber is more serious, and yet as lumber rises in price other materials will be developed to take its place, witness the present rapid introduc-tion of concrete for building purposes. This country would not be what it is if it had been developed UDcler such a saving policy as has necessarily dominated the rise of European nations, so it would be well for us to remember the words of Benjamin Franklin when he said: "What maintains one vice would bring up two children. Eemember many a little makes a nickle. and farther, beware of little expenses; a small leak will sink a great ship." FRESCOING A LOST ART. ELMER STOUFFER, '11. EW people realize that the frescos which they see on the walls of buildings are the remnants of a once great art. An art which for the number of men who were engaged at it and scope of application never had an equal. The history of this great form of art is long and of itself interesting to read. It is not the purpose in this article to give the history beyond what is necessary to the illustration of the subject in hand. It shall be our purpose to discuss the art as we know it, and the methods of the frescoer of to-day. It is claimed by many that the art of frescoing was known to the ancient Egyptians, but this is doubtful. If they knew any-thing at all about it, it could not have been more than enough THE MERCURY. •to cover the walls of their houses with the crudest and coarsest kinds of earth colors mixed with water. True one can find buildings decorated in patterns which are supposed to be genu-ine reproductions of ideas found on the walls of Egyptian ruins, but the methods of getting these actual designs are never told. The whole is fanciful and not certain enough to receive much consideration. The Greeks were familiar with the art of fres-coing but the extent to which they developed the art is uncer-tain. The excavations of Schlieman have brought forth some old decorated pieces of walls which were thought to be frescoes, but careful examination has shown them to be mere earth colors applied in various designs. The Hebrews it is certain knew nothing of frescoing. It was not until the beginning of the Christian era that the art rose to its fullest development. The Christian artist wanted an art which would properly express the emotions. The stirring scenes of the early Christian times were the subjects for the •church decorator to work upon. The art which he would use must be able to express faith, hope, joy, sorrow, grief, pain and things of that nature. Sculpture, the art of the Greeks, would not answer his purpose for that is essentially an art of repose. Frescoing seemed the only one capable of answering his purposes so he employed it. Even then the early decorator was held in check by ecclesiastical interference. In decorating the churches he was not permitted, even though he had the impulse, to use any type not traditional. For this reason we find nearly all the fres-coes of this period consist of the gaunt, pinched bodies of an-chorites and saints. In the sixteenth century this art reached its highest state of development. In this period some of the world's most famous frescoers lived, and some of the most noted frescoers were executed. Several of the works produced in this period are extant to this day. The wave of Iconoclast fanaticism which swept over Europe in the sixteenth century struck the art a blow from which it has never wholly recovered. In England nearly all the paintings were destroyed. In some churches they were merely defaced, hut in those churches where the frescoes could not be destroyed without permanently injuring the buildings, the despoilers cov- THE MERCURY. «red them up with lime. On the continent of Europe the hatred was not so intense, and it is doubtful whether any works of real value were destroyed. It is true, however, that when the Icono-clastic wave had swept away, the art was practically dead. In America very little is known about frescoing. Our near-est approach to it are the distemper paintings with which we decorate our theatres and churches. Several reasons might be mentioned for this, but the most reasonable seems to be that Americans are too impatient to apply themselves to a trade in which the first and chief requisite is painstaking precision. The Americans as a class are too much in a hurry to take the time which it is necessary to do a good work of frescoing. The aver-age American does not care what a piece of work costs but he invariably does want his work done at once. So little interest is taken in the art in America that not one color manufacturer is to be found who so much as manufacture the kind of color which mural decorators use. The American decorator must depend upon the shops of Germany for the colors which he uses. German workshops also supply America with her supply of deco-rators. Frescoing as clone in former times required a great deal more skill than it does to-day. The work was all done while the plaster was still soft. The decorator decided in the morning just about how much surface he wished to cover that day. The plasterer, who worked right with him, then finished that much. With a sharp pointed awl or some other instrument the deco-rator then marked the design in the plaster, and proceeded to his task. Sometimes a small design of the work in hand was made and kept lying by to refer to in case the decorator became puz-zled as to how to proceed. The necessity of this can readily be seen when one remembers that some of the great works of this kind were fifteen and sometimes twenty years in the accomplish-ment. If all which was marked could not be done in the day the plasterer cut the unfinished portion off and they began all over again. An almost perfect knowledge of pigments was ab-solutely essential to the decorator of the old time. Lime in dry-ing causes many colors to fade and some to become darker. It was necessary for the mechanic to know just what effect the lime tf**ftiufvrxv GETTYSBURG COLLEGE * Gettysburg, Pa. LIBRARY 10 THE MEBCURY. "An unlucky spot," sighed Proud Patrick. "He ain't the first, nor thirteenth to be tuk tar." Hattie came running in with the holy water bottle and Mis-tress Proud Patrick eagerly bathed poor Oiney's head. As the cold drops fell showering upon his face Oiney winced in spite of himself. "The color is comin' to his cheeks," said Hattie as she knelt over him solicitously. "The fire is warmin' him. He's comin' roun' all right." "God be thanked for holy water bottle said Mrs. Proud Pat-rick. "Let's raise him up a bit," said Del. "An' a drop of nice warm sweet milk with a pinch o' ginger and sugar might do the poor fello' good," said Hattie. "Bether couldn't be," said Del. "An' a bowl o' tea," added Chris. "An' a drop o' spirits," said Joe. At this insinuation a perceptible glow over-spread the features of the unconscious one and to the delight of Del and eve^one there, a sigh escaped his lips. "God be thanked," said Hattie. Del bent over his patient and softly whispered, "Oiney." Oiney slowly opened his eyes and looked wonderingly and in-quiringly about him. "Del—is—is—thet—you ?" "Yis, yis, me darlint." "Del—where an' where can I be?" "Make yer min' aisy, ye are in a dacent house an' with dacent folks. Mister Proud Patrick and Mistress and Hattie McPher-son. Del then asked for a drop of whiskey and tried to persuade Oiney to take it but he refused. "Just a drop," said Del. "Only a toothful," said Mrs. Proud Patrick," and take it as medicine. It'll send the blood through yer veins." But Oiney looked gratefully at Mrs. Proud Patrick and ten-derly at Hattie, but still refused to touch the whiskey. The patient grew rapidly stronger on the beef tea which was THE MEKCURY. 11 tendered by loving hands and thanked the whole family for the trouble they had gone to in his behalf. "But ah, ye knows I can't be kapin' ye dacent folk out o' bed all night—it's almost mornin' now." "Oh, that's all right," volunteered Hattie. "It's no bother an' as to me uncle an' aunt, there, they can go to bed any time now seein' ye are on the fair way to mendin' yerself; an' me an' Eosie-an' Matthew 'ill tarry a while an' git ye somethin' to eat." "Uncle," she continued, "you an' me aunt can now take yer-selves off to bed seein' poor ill Oiney here is gettin' along bet-ter. Myself an' Eosie an' Matthew 'ill take care of him jes as good as if you was here." So with more thanks Oiney bade them good night and wished them a sound sleep and pleasant dreams, and assured them he would never forget their timely generosity. Then Hattie warmed some sweet milk and supported Oiney while he drank it. He was soon sufficiently strengthened to make his way to the fireside with the help of Hattie and Eosie, where he and Hattie sat down together. Oh, I'm ever so glad you're comin' roun' so fast," Said Hattie. "Faith an' I know the doctor I'm thankin' for the same," re-plied Oiney, his eyes beaming upon her. "Och, don't bother me Oiney, it's a poet you should a' been born—you've a tongue as sweet as any poet's." "Well, it's no poet you should a' been born, darlin' but in the Garden of Aiden." "Array, go way with ye." "Yis. in the Garden of Aiden, when man was alone an' com-fortless." "But the Bible never mentioned Adam takin' 'fever gortach," and Oiney reflected. "Oh, Adam would a' got it some how if he had a thot that it would a brot you in its wake." "Houl on Oiney. Take yer arm away out o' that. Take it away. Tre' ain't no danger o' my takin' waikness—no fear of it." "An' thr' all blamin' poor Adam 'cause he ate the apple"— went on Oiney, philosophical!}', gazing into the fire, still keeping ^■^■i^^n^^^^^^^^^^^H 12 THE MERCURY. his arm across her as if absentmindedly. "I know well if I was Adam an' some people I know was Eve, an' that if this partick-ler Eve offered me the same size o' rat pizen and sayed, Here Adam, my sweet, take this, its good, I'd swallowed it an' swared it was honey." "My, what a nice fellow you'd make for the lucky woman that gits ye," said Hattic. "But will ye take away yerself an' take yer arm out o' thet." "Oh," said Oiney in surprise. "Is that where my arm is?" Yet absentmindedly he went on philosophizing upon man's lonely lot had not God given him lovely woman to be a joy and a blessing forever. Del whiled away the early morning hours for Eosie, the maid, and poor Chris and Joe Eegan smoked their pieces of pipe. When the gray dawn began to filter through the blackness of the night, Hattie and Eosie who now had to begin their day's work, bade their sweethearts a merry good-bye after promising to meet them on Sunday evening at the Crooked Bridge. THE VOTER'S DOMINANT PRINCIPLES SHOULD BE. WHAT THEY ROY V. DERR, '10. .NDIVIDUAL right of franchise is the heart of a demo-cratic government. The stability and perpetuity of a nation such as ours depend upon the righteous use of the ballot-box j while corruption and dissolution are the fruit of its abuse. The right to vote becomes a cherished privi-lege by the young man as he approaches twenty-one. At this point a searching question confronts him. Will he be influenced by seductive tradition and paternal inheritance? Will he con-tinue to cast his vote as father always did? Or will he permit his privilege to be directed by certain guiding principles? This is the vital question. When one thinks of the untutored multi-tudes who become the prey of scheming politicians, it becomes an THE MERCURY. 13 important question. But what should these dominant motives, of action be? If our voter is a man of any education or good judgment, he will seek to have a general knowledge of the country's condition and needs. He aims to know the issues at stake, and the plat-form of his chosen party with regard to them. Why ? That he may decide whether the candidate in question is fully qualified for the position. In other words he will endeavor to vote intel-ligently. Not merely boasting a long ancestry who were stal-wart Democrats or life-long Eepublicans. Very often such a spirit is but ignorant pride and betrays the lack of intelligence and reason. The voter should not only be able to state his party,, but also to tell why it is his preference. But the careful voter will not stop with an investigation into the ability of the candidate to fill the duties of office. He goes further and deeper. He will seek to know the aspiring office seeker as a man. What is his character? A man of self-con-trol and integrity ? Will he prove faithful to the trust ? These questions must be answered affirmatively by the conscientious voter. Strict sense of civic duty demands nothing less. The loyal citizen will not cast his vote for incompetent or unworthy men out of mere favor or friendly acquaintance. To do so weak-ens the dictates of his moral conscience. The highest motives should control our franchise; the prosperity of the State, the-welfare of the community, and the best interests' of all concerned. This is true loyalty and genuine patriotism. Above all, for the thoughtful man the dominant principle will be party subordinate to the man. Some one may ask would not such universal independent voting destroy political parties? They are essential to counter-balance one another in government. In answer the true voter will use his influence in securing the best men on the party ticket of his preference, if for some reason these are not chosen, but undesirable nominees instead, the strict sense of civic duty will compel him to refuse to vote for those men. Partisanship must bow before right and duty. Prejudice and tradition must yield to justice and intelligence. It is bet-ter to cut one's ticket and prove traitor to one's party than to iise one's franchise in voting for incompetent or unworthy men. Then he will have nothing to regret. L GETTYSBURG COLLEGEI Gettysburg, Pa. LIBRARY ^^^■^^^^B^^^H 14 THE MERCURY. Who is to blame for corruption in politics? For partisan legislation and bad government? Those holding office we say. But our nation is a democracy! We boast of the rule of the-people! The boomerang springs back upon the voter himself. Corrupt legislation reflects itself upon the public at large. If office holders prove unloyal to their country's trust, it shows that the voters were not careful enough to elect the best men. This situation is but a practical application of the fable in which the indulgent master gives shelter, under his tent, to the imploring ass who in turn ungratefully kicks him out! What, then, should be the voter's dominant principles? To serve his country and State, not only party and self. To know the needs and conditions of his nation or community. To elect the man best fitted to fill the position, that is the man of capabil-ity and character. The former involves the ability to discharge his duties well and efficiently. The latter includes those quali-ties of honesty and integrity as will enable the office holder to stand fearlessly against bribery, partiality or injustice. Such is the type of man whom the true voter will strive to elect. So long as the right of franchise is jealously guarded and highly prized, there will be no need to fear the downfall of our repub-lic. But she shall ascend higher as a moving power in the eyes of the civilized world. Her destiny will not approach soon, but with the oncoming years, she shall exert an untold influence-among the nations of the world. THE MERCURY. 15 IS GERMANY A MENACE TO THE WORLD'S PEACE ? C. M. ALLABACH, '11. T can hardly be denied by those who have noticed the trend of international politics that Germany is the greatest obstacle to the world's peace to-day. This has become strikingly evident in recent years. Diplomatic relations between the English and Germans have been strained for more than a decade. The famous Kruger tele-gram of 1896, the intense commercial rivalry, the hostile attitude of the German people during the Boer War, the biting criticism of the press, and finally, the manifest intention of Germany to wrest from Great Britain her maritime supremacy, have all com-bined to make the situation critical. To England, this mari-time supremacy is a matter of life and death; to Germany, it is an object of mere desire or ambition. Examples of German aggressiveness are numerous. The first American experience of it was in the Samoan Islands in 1888, and a second in 1898, when Germany sent a powerful fleet to the Philippine Islands. Japan felt it in 1895 when Germany joined Russia and France in forcing her to recede from the Liao-Tung Peninsula which bore no small weight in furthering and hasten-ing the outbreak of the Russo-Japanese War. All Europe and America was unfavorably impressed by the attitude of the Ger-mans in the Boxer uprising. Then, too, it is generally known that Germany took the initiative in the Venezuelan blockade in 1M2, and since the power of Russia has been considerably les-sened by the Russo-Japanese War, the Germans appear to be even more aggressive than before. These actions truly speak louder than words, but the words are not lacking either. The German Kaiser's speeches are teeming with expressions which clearly reveal the German attitude. Among many others he said at Cologne in 1897: "We have great duties in the world. There are Germans everywhere whom we must protect. German prestige must be preserved abroad. The trident belongs in our hands." In 1900, upon delegating to Prince Henry the command of the Oriental fleet, he said: "Im-perial power is sea power. The two are mutually dependent. 16 THE MERCURY. Should anyone infringe our rights, then use the mailed fist and earn your laurel wreath." To departing soldiers he used such terms as these: "Spare nobody." "Take no prisoners." "Give no quarter." Such expressions are not the mere workings of an individual's maind, but are the sentiments of a nation expressed through its chief executive. It is true, too, that Germany is the greatest obstacle to the policy of limitation of armaments and obligatory arbitration. It was with great difficulty that the German government was per-suaded to consent to the establishment of the permanent Court of Arbitration. She opposed nearly every policy advocated by England. She held strict views of belligerant rights and voted against every specific proposal of obligatory arbitration. The Germans have rejected the advances since made by the English to enter upon an Anglo-German understanding concern-ing the cost and extent of their naval programs, claiming that no formal proposal has been made and therefore no official transac-tions have followed. Since Germany was not in harmony with the proposals of the Hague Conference, there seems to be but one remedy to check the steadily growing martial spirit of the sturdy Germans, namely, an alliance between the two greatest branches of the Anglo-Saxon race, England and America. Unless some such alliance is formed, the law of "the survival of the fittest" will be the outcome; of which the fittest is the strongest, the best or-ganized, and the most unscrupulous. A NARROW ESCAPE. R. L. MCNALLY, '13. JHNEAKEY was feeling blue that night as we sat together in the lobby of The Eoyal. He awaiting the arrival of a certain well-padded person, whom he pleased to call his victim,—and very impressibly informed me would be his last one,—while I was trying to pass away the night of idleness. Sneakey started to tell me all about his intended re- THE MERCURY. 17 form, and was in the midst of a "profound resolve" with his fist in the air intending to bring it down on the handle of my chair, when the arrival of a ponderous white steam car arrested his at-tention and without a sign or signal he arose from where he sat walked over to the door where the fat and hearty autoist would have to enter. Only once did he glance back at me, and then very quickly. I thought 1 noticed a shade of distress in that glance, but dismissed the thought of the fact that Sneakey, above all, would ever shrink from a job. Sneakey followed this particular individual over to the desk and watched him register, lighting a cigarette in a cool and un-interested fashion, but carefully noticing in his mind the rooms to be occupied by this person. He didn't return to where I was sitting, a very wise thing on his part, but strolled over to the bil-liard room, where fifteen minutes later, I found him actively en-gaged in a game with a stately looking, shifting-eyed sport. I walked on through and out on the street, took a car, and was soon in my room snugly seated in my large chair, planning, and thinking I had spotted a large elegantly finished mansion across the park, occupied solely by an old gentleman of eccentric habits. his brother, two house maids, and a general utility man. Next morning after breakfast I strolled across the park to in-vestigate my intended loot and map out a course that would be sure to bring me safely to my goal. I bought a paper afterwards and nothing could be printed clearer, nor more prominent to me than the little three-lined announcement that Sneakey, the one and only friend I had to depend upon, had been intercepted in an attempt to enter the rooms of a wealthy guest and was being held for trial. Of all the news, this was the most distressing. But what could I do but accept it as a present from our dreaded enemies, the plain clothes men. I did not know what to do for tools, and to attempt such a task alone would be almost fool-hardy, and Sneakey's presence was an excellent solution to both of these quanderies. But, since he was taken into the strong arms of the police, I could do nothing else than depend on luck. It was now 10.30 A. M., and I thought I might run across an old acquaintance, but there was none I could think of, let alone trust as an accomplice. After dinner I made a list of what I t^^^m^^^m 18 THE MERCURY. was in need of and among the things I needed most was a pair of wire nippers in case I would need them. Now I knew that Sneakey had a pair so I walked over to his room, having to pass the seat of my night's work, and picked the lock. Hanging across the back of a chair was a coat made up with the lining of a smoking jacket. I quickly realized its value and took it over to a tailor's and ordered it pressed, and put into proper shape. In the pocket of this coat I found a cigar which I took as a charm for my safety because I found it in the pocket of the most valuable tool I could have possibly came across. Placing the cigar carefully in my pocket the next thing to do was to get a mate at all hazzards. Scotty kept a rather notable pool room where I had been in the habit of spending some time and where I knew I could find a collection of choicest men of my profession. On entering I could hardly believe myself when who should step up and shake my hand but Harry Musser. I hadn't seen him for years, and why, I'm sure, is not because he had fallen into the same ill luck as Sneakey. I told him all of my plans and asked him to go along and help "cinch it," but woe for my hopes; he had a job on hand at White Flains, and was leaving that night on the 11.30 boat to ge to White Plains about 2 A. M., and be safe from all view to carry out his aim. Well, this was the last hope, and I decided to go alone. I saw Harry off and returning to my room put on the coat nicely tailored, and walked across the park and on around to the rear entrance of this house. Just as I entered the hedge I heard West Hall Hedge clock strike one. Walking up to the porch I started operations by climbing the vine, since I had to dispense with Sneakey's excellent tact of pitching a rope ladder. Gaining the level of the window sill I swung across and caught hold of the sill and hung suspended until I could grasp the shutter and pull myself up so that I could place my foot against the opposite side of the window frame and gradually work myself up inch by inch until I was standing on the sill holding on to the shutters. I was starting to work on the win-dow when I heard somebody walking on the pavement. When he got opposite the place where I was he stopped, lit a cigar and gazing aimlessly about, turned his steps and walked up the gravel walk and sat down on the porch almost under me and smoked. THE MERCURY. 19 After about fifteen minutes I did not see or hear him stir, and concluded he was asleep. Much was my chagrin when I found the window pulled up tight against the upper frame. To get in was almost impossible, and to get back to where I came from, was impossible. I had to decide some way. I knew that it would be safer to get out through the house than to get past that night watchman below, so taking a small finger-nail clip from my pocket, I dig two crescent shaped holes in the window frame, and placing my fingers in them bent all my effort toward pulling it down. It yielded, and carefully lowering it, I climbed in, down on the floor and I thought noislessly over to view my room in general, when all of a sudden, the lights were turned on brightly and a small buz sounded on the wall which I knew was a signal. Then locating the door, I made for it, but was barred by a huge porpous of a man whom I concluded was the butler. I had to pass him to liberty, and being much smaller, knew a struggle would be useless. I waited until he charged, then side-stepping I gave him a lucky stroke in the stomach. He wasn't long in the fight. Throwing my hat in a corner, I ran my fingers through my hair, put the coat inside out, the cigar in my mouth, ran down to the front door, to escape, preparing lest the police should arrive before I got away. Two officers were coming down the pavement at a good speed. I did not know what to do in so-tight a place. I decided to use strategy, so assuming a horrified expression, I called to them that here was the place, and ex-plained that the old gentleman had became suddenly worse, and that I was sent by him to bring his son, who lived some distance-from the house. That story wasn't believed in full by them, and! they decided to go along with me to bring his son. The two fol-lowed me for a square, and then stopping, I reasoned that two of them should go back to the old man, and assist the butler in car-ing for him, while the other officer and I went for the son. To this they agreed, and we two sped, where, I did not know until, reaching into the pocket of this coat, my hand fell upon the wire nippers. I just happened to think of Sneakey. I knew he wouldn't be in his room so I made a short cut there and pound-ing on the door received no reply, until a doctor next door put his head outside the door and informed us that that gentleman mi^^^^^^^^^^^^mwg^^^^^^^^^^^^^m 20 THE MEECUET. had left yesterday morning and had not returned yet. Now I knew to go along back to the house would mean my arrest so I told the officer that he should go on back to assist the other officer and the butler, while I awaited until this doctor would dress and go along with me, that we would follow in a few moments. When the officer left, I feigning that I intended to wait, followed after him down to the street level and proceded over by a back street to my rooms. Next day I learned of Sneakey's sentence of two years and went around, packed up his furniture to store it. In the pro-cess of this packing I was assisted by this doctor who told me of the very strange call he had last night. THE "BACK HOME" BOY. EDWIK C. HOBBOW, '12. EE we, the great American people, interested in the farmer boy? "We are. Why should the attention of the richest, most commercial nation of the earth turn to the humble youth of sunburnt face and freckled nose "back home ?" There are several conspiring reasons which cause the lines of national interest to deflect from their normal course toward that obscure spot on the map where is growing to man-hood the average country boy. One of the first reasons, perhaps, is to be found in the fact that he is "the boy back home." Somebody has said, "God made the country, but man made the town." Well, what man made the town? It was the man from the country; and it is the man from the country who is making the town grow and prosper to-day. It is from the hay-field rather than from the gutter; from the garden rather than from the crowded quarters of the town, that men are being drafted to fight the great battle of the world's market place and public halls. The bulk of brains, the brawn, and the character of this country has come from the country; and from the country will come at least many of our big men of the succeeding gen-eration. THE MERCURY. 21 The country boy is running America to-day; his name is legion. Abraham Lincoln, the greatest monument in American history, has established a standard of idealism for all American frontier boys. President Eoosevelt was a western rancher. William Jennings Bryan, who, despite conflicting views and re-gardless of politics, is an international character, wears overalls on his Nebraska farm. Anthony Comstock, one of the greatest and best moral forces in America to-day, came from a New Eng-land farm. Homer Davenport, one of the best known political cartoonists in the country, grew up on a far western farm. And so the list may continue down along the directory of the "Who is Who"—including United States senators, merchant princes, economic, scientific and philosophic authorities; light of the bar and pulpit; writers, artists and musicians; there is no seat of the mighty where the farmer boy has not sat. If there is anybody in this whole country of ours who is a free citizen, it is the country boy. He is as free as everything about him,—the air, the sunshine, the birds, the snow. Out here in God's own country, a boy can not help growing to manhood brave and strong and clear-minded. Simple taste, simple appe-tites, a simple home, these are a wholesome curriculum for a boy's individual education. Plain food, regular hours, and plenty of healthful exercise,—these create a strong body, the only fit setting for a strong mind. The farmer boy grows up away from the atmosphere of riotous vice. He is not bred in the shadow of corporate domination and "higher ups;" he recognizes no "higher up" in this world than his Father. He is imbued with the faith that a man who dares can, and that a man who can should. He has confidence in himself, and belief in his future. That is what we by times call by one of several names: Energy, backbone, enterprise, jasm, initiative, perseverance, grit, gump-. tion. Whatever it is, it is a winnig quality,—it is power. The thoughtful men are realizing this to-day as they never-did before. Employers know it and want young men from the country; educators feel it and rejoice over the country bred scholar. The voter knows it; and the politician knows that he knows it, with the result that we get in office to-day some honest and fearless men, who stand for the best in American polities,, though tied until almost powerless. 22 THE MERCURY. It is no disgrace to have come from the country, and the boy from the country need not be afraid to apply for a job. His record is good, and nothing need stand between him and success. THE EVOLUTION OF THE BEAST. EDWARD N. FRYE, '10. |OWJST from the mountains came two beasts into a plain upon which grew a few blades of grass; they stood facing each other with snarls. Finally the battle be-gan to rage as to which should get those few blades. It became a life and death struggle, and the turmoil was great. It was a case of the survival of the fittest. The strong one con-quered and the grass was his. The other lay in the dust and gore with his life slowly ebbing away. Thus as I look out over this great country and see the strug-gle of man for life, for liberty and for progress, and then think that he is called beast and materialist, I am reminded of the story of the beasts. The charge is not wholly untrue. Man is a materialist, but a materialist by necessity, a materialist because he is a creature of society and society is warring to keep him bound. His materialism is a bread and butter problem. His materialisms are the necessities of life, nourishment of the body and a life with its comforts. The problem is how shall he pro-cure those necessities upon which his life depends, and how can he add to his daily life those comforts. These are the foremost thoughts in his mind. His hunger must be satisfied and his body clothed, likewise he must care for his wife and his children. Of course he is a materialist and what else could he be. What would give him existence? Surely not spiritualism. The life of man is made up of more or less materialistic wants. And he has been called a materialist because he is forced to center all thought on these wants. He has been called a materialist be-cause he is demanding that which by right is his and which so-ciety will not grant. He has been called a materialist because the other big beast, capitalism, is contending with him for the THE MERCURY. 23 last blade of grass. He is being driven to the very brink of de-spair with only one thought: "How can I live," and with one problem to solve: "How can I procure bread and butter." He is forced further and further to the point of starvation and still that mighty hand reaches out to grasp more from his little to swell its fortune or fill its coffers. Thus the working man is forced to lift up his voice and cry for his rights when the Ameri-can aristocracy consider him nothing more than a machine to further their interests. Whentheworkingman is reduced to a thing he becomes a materialist by necessity. He cannot lie back on the oars and pray that the Almighty God may give him bread, for then he would starve. He is therefore compelled to concentrate his energy, to rise up against such conditions and let his voice be, heard in order that he may receive that which by divine right is his. Then only when he receives that right can he turn his at-tention to the other phase of life, the spiritual side. To bring this about there must be an evolution of social condi-tions, not a revolution as the one who stands without the turmoil describes. The working man must rise up out of his present condition and let it be known that he is not a mere beast for the purpose of serving capitalistic interests and when of no more use to be turned off to starve or to be an object of charity. The capitalist, who is the real materialist, and in a sense a pragma-tist, must realize that the so-called brute is his social brother, born with all the privileges of a human being and with a soul that is equally precious in the sight of God. The capitalist must recognize that life is not a mere dream for the other fellow, but that it is a reality demanding a certain share of this world's goods to make it a joy and to prepare that soul for its rightful inheritance. This will take place when he ceases to say of his social brother: "Beast, beast," and in turn shows him his love. If the capitalist would change his perspective what a change would surely be in human affairs and in human lives. How much strife would be eliminated and how much deeper would be the spiritual life. Then man could think more seriously of things that are spiritual. The stomach of the working man would be filled and his physical wants attended to. You must satisfy those physical wants before you can hope to have him seek the wants of the soul or to develop him spiritually. 24 THE MERCURY. THE SPIRIT OF THE PLACE. HARVEY S. HOSHOUR, '10. S the autumn twilight closed in upon the old Thomaaton campus, so fraught with traditions and memories of a century's existence, there seemed to be an element of discontent, quite foreign to the place indeed, which per-meated everyone. Grant Hilsey, if the conversations which were conducted in low tones throughout the quadrangle were correct, the cause of all this discord, was throwing off his football togs in a room luxuriously furnished in every appointment. He then took a quick shower and dressed thoughtfully. Yes he was right. Something would happen tonight. Something must happen. What should he do ? Should he go to the mass-meeting or stay in his room? What was best for the college? All these ques-tions played havoc in Hilsey's mind while he was dressing and while he ate a late supper at the training table: The old chapel on the hill was that night the scene of the largest mass meeting Thomaston had ever known. Tomorrow-was the day for the "big" game with Greenvale, and the slogan of the meeting was, "Thomaston expects every man to do his duty." After speeches short and to the point by various mem-bers of the faculty, the 'Varsity men were called for one by one, and responded with short talks, promising their best efforts on the morrow. "What's the matter with Captain Hilsey?" shouted the cheer leader. The answer was an irresolute, "He's all right," amid a hubbub of hisses and jeers. The cheer leader looked aghast. "Let's see him. We want Hilsey," clamored the crowd, seem-ingly ashamed of its first action. Every one turned to the rear whence they expected Hilsey to come but there was no answer. Hilsey was not there. The captain had come into the meeting late and had sat in the rear, listening to his men as they spoke. He, too, would do his best to win. How could he lose, leading men with such spirit? Then came the jeers. He had known they must come, but he could not check the hot tears that kept swelling to his eyes. There was still one chance. He was in the rear seat and had not THE MERCURY. 25 been noticed in the excitement of the evening. H suited his ac-tion to the thought, and when the crowd turned to look for him, he had gone forth, unseen and alone. The leader shook his megaphone for silence and said in a voice that quivered just a bit, for he was a friend of the captain, "Pel-lows, tonight we have insulted one of the best captains Thomas-ton has ever known. He has picked the team with the best in-terests of the college at heart, regardless of what his enemies may say. For four years we have seen Grant Hilsey fighting for Thomaston honor. Where is the man who ever saw him betray the college. We have elected him captain, and upon him our hopes of beating Greenvale depend, and yet we hear criticisms, "improvements," and even jeers on the eve of our gratest game. It's mighty fortunate he isn't here to see this, for you know the Hilsey pride and its hard to tell what any one of us wouldn't do under his circumstances. Now fellows, lets make it so he can hear it. "What's the matter with Hilsey?" "He's all right," came back witht the roar of thunder. The dissatisfaction over the picking of the team and the captain himself seemed to be go-ing fast. "Who's all right?" Hilsey," re-echoed the crowd. "We want Hilsey," they yelled, but none appeared. The leader again motioned for silence. "Boys," he said, "one more rick-etyax for Captain Hilsey." The yell was given with a lust. All feeling was gone now in the spirit of the place which gripped every man in a way which was irresistible. With a "last long ray for the 'Varsity," the most successful mass meeting Thomas-ton had ever seen was over. When Grant Hilsey emerged from the building all seemed a confused mass. He had been publicly insulted and even jeered at. Last year, after the season which had ended by "sweeping Greenvale off the face of the earth," as the Thomastonian had it, he had been the hero of the college. He had made the run that had won for his Alma Mater, and it was quite natural that Hil-sey should be elected captain of next year's eleven. The election had been unanimous. He had come back this fall eager to pro-duce another victorious team, but the material was new and hard to get into shape. He had done his best, fairly and squarely, with the result that his associates characterized him as a deserter, for he had not chosen the, team entirely from his own "clique." 26 THE MERCURY. He was too fair for that. He was also criticized by that class of students—all too common everywhere—whose chief concern it is to kick, who are too good for everybody, yet whom nobody wants, and who still, somehow or other, exercise an influence,—probably only due to their persistency,—on every college community. The result was that Hilsey had become the most unpopular man in the college. As he walked through the campus he had grown to love, his mind was crowded to overflowing. What should he do? The Hilsey pride asserted itself. He would show them. No Hilsey could be played with in this manner. They had said that his team was "crooked." Let them improve on it. They would see that they couldn't do without Grant Hil-sey. Eevenge would be his and sweet would be his revenge. Instead of going to his room Hilsey went across the campus to his fraternity house. It too was deserted. He would send for his trunk after the game. As he sat musing on the porch the old walls loomed up before him. How he longed to graduate. But he was a Hilsey and a Hilsey never gave in. What did he care for the place anyhow? There were surely others just as good. The night train for Watauga was almost empty that night. All traffic was turned toward Thomaston for the morrow's big game. It was too late for Hilsey to go home when the train got in, so he resolved to stop at the hotel till the next day. Through-out the night and the morning his mind was in one vast whirl. He would wait till evening before going home. He remembered that all his people were at Thomaston to see the game. Some-how or other he felt that he was shirking something. Maybe he ought to go back to Thomaston even though his fellows had de-serted him. What did these unworthy sons have to do with old Thomaston anyhow ? He remembered a little essay of his on college spirit, on which he had been complimented highly. He was a Freshman then. He remembered the past three years, their ups and downs, their fortunes and misfortunes. Yes, they were happy years, all too happy but they were gone for good now. The Hilsey pride had shown itself. But that essay on college spirit kept forcing itself into his mind. That was theory he knew, rather sentimental at that. Was there such a thing at Thomaston as real live college THE MERCUKY. 27 spirit? He had done his best but did he have the spirit which could endure all for the sake of the college. Anything but gibes, he thought. But what else had he endured. He had failed at the first trial. He was a failure, a quitter, and Thomaston had expected every man to do his duty. Again the college walls loomed up in his mind. Yes, he loved them, he loved their •every stone, he loved their traditions and their lore. He looked at his watch. Could he make it? The Thomaston spirit asserted itself. He signalled a passing car, which he recognized as one of his father's. "Fast as you can to Thomaston," were his orders. It was a long ride but never for an instant did Hilsey's intentions change. There was such a thing as college spirit, Thomaston spirit. He was completely in its spell. As the car neared the campus he heard the cheer leader call, "Now then Thomaston." It thrilled his very heart. That was Thomaston, his Thomaston. "To my room," he fairly yelled to the chauffeur. The campus was de-serted. Over the green hedge which surrounded the athletic field, he could see a mass of crimson and gold. That meant Thomaston, the Thomaston he longed to fight for. It was the work of a few minutes to jump into his togs. Never was he so proud of the hugh "T" on his sweater. To think that he was so near forfeiting the privilege of wearing it. As he neared the field he heard a count—one-two-three—and then a long drawn out —nothing, all from the opposing side. His heart gave a throb. There was a chance yet. He flung off his sweater. He would show them that the Hil-sey pride was swallowed up in his college spirit. A great shout arose as the wearers of the crimson and gold saw Hilsey. They forgot enmities. He, their only hope, had come back to make them win. His judgment had been vindicated for his team had played wonderfully, and, but for a beautiful kick would have held Greenvale to no score. "Ten minutes to play," announced the time-keeper as Hilsey took his place at quarter. The team had been holding well be-fore. Now with a leader they played an aggressive game. Slowly they marched up the gridiron. Once they lost the ball, only to regain it on downs. Thomaston enthusiasm knew no bounds. There were no spectacular runs, ten yards being the greatest 28 THE MERCURY. single gain. With one minute to play a touch-down was made and the goal kicked. "What's the matter with Hilsey?" again shouted the leader. Never was such a yell heard as when they cried, "He's all right." The game was over. Again the colors of Thomaston flew high. Hilsey was late for supper again that evening. The sun was setting beyond the chapel hill with a blaze of crimson and gold, which seemed to him to be in honor of Thomaston's victory, his victory. The old chapel looked dearer than ever. In a few short months he would receive his diploma there. "It's the spirit of the place," he murmured as a crowd of students came down the street, wood in one hand and oil cans in the other. "There he is now. We want Hilsey," they cried." Yes," he muttered, as he was being hoisted upon the shoulders of his ad-miring fellows, "its the spirit of the place, the college spirit, the Thomaston spirit." I H E HE RCU RV Entered at the Postoffi.ee at Gettysburg as second-class Matter. VOL. XVII GETTYSBURG, PA., NOVEMBER, 1909 No. 6 Editor in-Chief SAMUEL FAUSOLD, 'IO. Exchange Editor G. E. BOWERSOX, 'io Business Manager PAUL S. MILLER, 'IO Ass't Bus. Managers C. M. ALLABACH,'ii S. T. BAKER, 'II Assistant Editor RALPH E. RUDISILL, 'IO Associate Editors E. J. BOWMAN, 'II C. M. DAVIS, 'II Advisory Board PROF. G. F. SANDERS, A. M. PROF. P. M. BIKLE, FH. D. PROF. C. J. GRIMM, PH. D. Published each month, from October to June inclusive, by the joint literary Societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies IS cents. Notice to discontinue sending THE MERCURY to any address must be ac-companied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. fore, his duty to cultivate it. THE CONYERSA- What a world TIONALIST. of meaning this word contains! What a flood of memories it brings to us! Un-consciously there leaps to the im-agination the pictures of talkers who have given us many a pleas-ant hour. The human voice is probably man's greatest gift. It is his dis-tinguishing feature. It is, there- Indeed this should be his ambi- ^■■■^^^■H 30 THE MEECUEY. tion: to be affable, clear, optimistic and pleasant; to develop a ready wit and the happy accomplishment of speaking the right word at the right time. Indeed to keep silent always is as great a fault as constant babbling. Franklin expressed the idea as follows: "As we must account for every idle word, so we must for every idle silence. Conversation is not a wooden thing; it is elastic, happy and free; it runs, hops and skips. Indeed man's greatest asset is speech and harmonious conversation between two or more should be made the supreme pleasure of life. Conversation costs us nothing in dollars and cents; it com-pletes our education; discovers friends for us and can be enjoyed at all times and in all places. Although conversation is common to all ages, we believe the golden age of youth makes most of it. The young man or woman—particularly the college man or woman—uses the gift of speech to give expression to the bright-est hopes for the future. The collegian, in fact, lives in the fuT ture and oh! what a loss it would be to him to be deprived of the pleasure of building castles in the air. Talk is the great instrument of friendship. By it as Steven-son says, "Men and women contend for each other in the lists of love like rival mesmerists. By it friends can measure strength and enjoy that amicable counter-assertion of personality which is the gauge of relations and the sport of life." Conversation generally drifts to the two great subjects, "You and I." Of course the third party may be given passing consid-eration but vain humanity can not long escape the subjective. This fact is quite noticeable in the chat of two college chums. It invariably has to with the welfare of the speakers directly or in-directly. This being the case the conversationalist should be careful to clothe his old subjects in new garments and to bring them forth from the mint, as it were, with new and ever delight-ful aspects. Yes, let us continue to talk! Let us enjoy our talks, but let us seek to find more and more ways to benefit from them. THE American business world is a rapidly flowing river. To get into this rapidly moving stream, man must hustle and not be slothful. The competitions of modern life have become so keen THE MERCURY. 31 that there are no opportunities for the lazy. Man must either work or go to the wall. In every community this fact is under-stood but too often not believed. Should not these student days be hours of industry and benefit ? Many a night is spent in folly and the following day suffers. The only real and lasting enjoy-ment in life is to be found in work. Everything which man creates decays when neglected, but nothing in nature goes to pieces so fast as man in idleness. The conditions of all our faculties and enjoyments are found in the full exercise of all our powers to the limit of their capacity. There are examples of college men ad inflnitissium whose voice touches no sympathetic chord in the activities of to-day. Their thoughts never got beyond college politics and rivalries of secret societies. They have always been idlers and now are hopeless failures. As in the lower life the busy bees have no room for the drone, so in a college community the diligent students have no room for the dilatory. Let us conscientiously answer the ever-present question would our parents approve of their money's time and benefit ? and give tireless attention to our own work and advancement and when the commencement clock strikes we shall all be ready for our liberal professions. EXCHANGES. | GAIN it becomes our pleasant duty to examine and com-ment on our exchanges. We are gratified to see so many of the former papers again appear this year; as well as many new ones. A few of the former ex-changes have not yet made their appearance, but we trust it is only a matter of a short time until we shall again have the pleas-ure of receiving them. The matter of criticism is quite a relative one; some papers choose to tear every thread of good out of productions by hostile criticism; others are too apt in praising. It has always been our custom to act the part of appreciative critics in dealing with our friends. Of course there is often a necessity to make the harsher 32 THE MERCURY. kind of criticism, but in so doing we shall always do it with a friendly spirit and trust no offense is taken. Of the few exchanges to reach our hands this year one of the best is "The Gilford Collegian;" its departments are all well ordered and literary contributions are of a high order. The ora-tion, "The Solid South," is a very pertinent production; it deals in a broad and sensible manner with the reasons of southern solidity and shows how the causes for it no longer exist and that the idea belonging to a past time should be relegated to its pro-per place by the thoughtful citizens. The story, "The Heart of a Woman," in the same issue is very clearly written and not only causes much amusement but some serious thought. The October issue of "The College Student" is filled with well written articles. "The Crime of the Congo" and "The Crucible of Life" show much preparation and skillful arrangement of material. "We gratefully acknowledge all exchanges received. PATRONIZE OUR ADVERTISERS. IN this Drama of Four Year's Course, Play your part without dad's horse ; This to do is up to you With just a little tact between each yearly act, In some domain take a stroll And sell ALUMINUM for next year's Role (roll). Every summer hundreds of students make BIG MONEY selling Aluminum Cooking Utensils. For particulars address LOUIS HETZEL, Gettysburg College, GETTYSBURG, PA. THE STEWART & STEEN CO., COLLEGE ENGRAVERS, 1024 Arch Street, PHILADELPHIA. MAKERS OF INVITATIONS, PROGRAMS, MENUS, VISITING CARDS, DANCE CARDS, MONOGRAMS, CLASS AND FRATERNITY STATIONERY. P. S. MILLER, '10, Representative, Who has a full line of samples. EDUCATION The times an .1 the Schools demand that the best things shall be done and in the best manner. Watermans^FountainPen accomplishes everything that can be required of a good writing in-strument. Made to last for years of service and give its owner the satisfaction which comes with owning "the best." From all dealers. The Globe trade-mark i» our guarantee .742 Market St. San Frm 136 St. Jftinei St., Moi.trenl 12 Golden L*n«. ton-ton G Ru« A* lUnovm Paris PATRONIZE OUR ADVERTISERS. FUIOTTU^E Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. - Telephone No. 97. H. B. BENDER. 37 Baltimore Street, Gettysburg, Pa. EDGAR C. TAWNEY BAKER West Middle Street. J. B. WINEMAN, DEALER IN CHOICE FAMILY GROCERIES, PROVISIONS AND FRUITS, BOARDING CLUBS A SPECIALTY. L. WEIGAND, DEALER IN FRESH AND CURED MEATS OF ALL KINDS-Boarding Clubs a Specialty. §003^5 f^e5tQUPQDt, No. 7 Chambersburg Street. PATRONIZE OUR ADVERTISERS. EMIL ZOTHE, College Emblems, Engraver, Designer and Manufacturing Jeweler, 722 Chestnut St., Phil delphia. Specialties: Masonic Marks, Society Badges, College Buttons, Pins, Scarf Pins, Stick Pins and Athletic Prizes. All Goods ordered through G. F. Kieffer. Charles S. Mumper, DEALER IN FURNITURE, PICTURE FRAMES OF ALL SORTS REPAIR WORK DONE PROMPTLY I will also BUY or EXCHANGE any SECOND-HAND FURNITURE No. 4 Chambersburg street, Gettysburg, Pa. D. J. Swartz, DEALER IN COUNTRY PRODUCE, GROCERIES, CIGARS AND TOBACCO. GETTYSBURG. —IS— OHLER BRO.'S RESTAURANT, First National Bank Bld'g. The place to eat the best Ice Cream. QUICK LUNCH and Oysters in season. Your Photographer, If not, why not? 41 Baltimore St., Gettysburg. FLEMMING I BAIR'S LIVERY, Baltimore Street, First Square, Gettysburg, Pa. Competent Guides for all parts of the Battlefield. Arrange-ments by telegram or letter. Dock Bock 257. PATRONIZE OUR ADVERTISERS. WINDSOR HOTEL, W. T. BRUBAKEB, Manager. Midway between Broad St. Station and Reading Terminal on Filbert St. A convenient and homelike place to stay while in the city shopping. An excellent restaurant where good service combines with low prices. BOOMS $1.00 PER DAY AND UP. The only moderate priced hotel of reputation and consequence in PHILADELPHIA. The Modern Steam Laundry . . OF YORK . . Offers the COLLEGE STUDENTS first-class work at Special Low Prices. E. C. STOUFFER, Local Agt. C. D. SMITH, Prop. The Baltimore Medical College Preliminary Fall Course begins September ist. Regular Winter Course begins September 20th. Liberal teaching facilities ; Modern college buildings; Comfortable lecture hall and amphitheatres ; Large and complete equipped laboratories; Capacious hospital and dispensary; Lying-in department for teaching clinical obstetrics ; Large clinics. Send for catalogue. Address DAVID STREETT, M. D., Dean, N. E. Cor. Madison St., and Linden Ave., Baltimore, Md. COMPILER IMPRINT ON JOB WORK MEANS TASTY WORK CAREFULLY DONE. MENU CARDS WINDOW" POSTERS LETTER HEADS ENVELOPES DANCE CARDS TICKETS Programs of all kinds. Everything the College Man wants in Paper and Ink. Specially designed work. Latest Effects in Paper, done in Colors along lines of College Men's Associations. Catalog and Book work. The Gettysburg Compiler will keep old and new students in touch with town and college life.

, ji IF i b II HELP THOSE WHO HELP US. \/i The Intercollegiate Bureau or Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of Caps and Gowns To Gettysburg College, Lafayette, Lehigh, Dickinson, State College, Univ. of Pennsylvania, Harvard, Yale, Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods for Degrees. WHY NOT GET A POSITION NOW1. The sooner the young graduate finds the right opportunity the bet-ter his chances for success. We offer the best means of bringing your ability to the attention of employers in all parts of the country. Are you familiar with our successful methods'? We will gladly give you without charge full information concerning desirable posi-tions that will be open in the early summer and fall for capable College, University and Technical School graduates. Better not delay about writing us for we are al-ready placing many 1M6 men. HilPG-OODS, The tiggSt&Sg*"*"of I'eaa.aa.syl-vaaa.ia. Bld.gr-, ^3a.ilad.elplj.ia,, DPa. t)mces in Twelve Other Cities. Come and Have a Good Shave, or HAIR-CUT at Harry B. Seta's BARBER SHOP 35 Baltimore St. BARBERS' SUPPLIES A SPECIALTY. Also, choice line of fine Cigars. R. A. WONDERS Corner Cigar Parlors. A full line of Cigars, Tobacco, Pipes, etc. Scott's Corner, opp. Eagle Hotel GETTYSBURG, PA. Pool Parlors in Connection. IF YOU CALL ON C. A. Bloehep, Jeuuelep, Centre Square, He can serve you in anything you may want in REPAIRING or JEWELRY. !it WE RECOMMEND THESE FIRMS. Established 1867 by Allen Walton Allen K. Walton, Pres. and Treas. Root. J. Walton, Superintendent. Hummelstown Brown Stone Compaq and Manufacturers of BUILDING STONE, SAWED FLAGGING, and TILE, fALTONVILLE. D™, PENNA. Contractors for all kinds of cut stone work. Telegraph and Express Address, BROWNSTONE, PA. Parties visiting quarries will leave cars at Hrownstone Station, on the P. & R. R. R. For Artistic Photographs Go To TIPTON, The Leader in Photo Fashions. Frames and Passapartouts Made to Order. C. E. Barbehenn THE EACLE HOTEL Corner Main and Washington Sts. The Most Popular College Songs A welcome gift in any home. The Most Popular College Songs 50 New College Songs Songs of ALL the Colleges - • Songs of the WESTERN Colleges Songs of the EASTERN Colleges SCHOOL Songs with COLLEGE Flavor Songs of the Flag and Nation - - 100 New Kindergarten Songs New Songs for College Glee Clubs New Songs for Male Quartets - - Songs of the University of Pennsylvania Songs of the University of Michigan - Songs of Washington and Jefferson College Songs of Haverford College - - - New Songs and Anthems for Church Quartets, (Eleven Numbers) each .10 to .30 $ .60 .50 1.50 1.85 1.25 .50 .50 1.00 .50 .50 1.50 1.25 1.25 1.25 HINDS, NOBLE & ELDREDGE, Publishers 31-33-35 West ISth St. New York City rr PATRONIZE OUR ADVERTISERS. fJIIIIIIIII!lllll!IIMIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII!IMIIIIlllllllllllllllllllllllll| j Seligman | I & Br em j } I Are Gettysburg's Most | 1 -■ Reliable TAILORS And sbow their appreciation of your patronage by giving you full value for your money, and closest attention to the wants of every customer. I Give Them I i | | Your Patronage J ^IIIIIIMIIIUIIIIIIIMIIIIIIIIIIIIIIIIIIIIIIIIMIIIIIlllllllllllllllllllllllllllllllllllllllllllllHlllllllllir? IM PATRONIZE OUR ADVERTISERS. Essentially the instruments for critical and discriminating buyers. Superior in every detail of construction and superb instruments for the production of a great variety of musical effects and the finest shades of expression. Close Prices. Easy Terms. Old Instruments Exchanged. WEAVER ORGAN AND PIANO CO., MANUFACTURERS, \l YORK. PA., U. S. A. J Students' Headquarters . —FOR-HATS, SHOES AND GENT'S FURNISHING Sole Agent for WALK-OVER SHOE Eckert's Store. Prices always right The Lutheran publication^ocieij No. 1424 Arch Street PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address HENRY. S. BONER, Supt. The fllcreary. The Literary Journal of Gettysburg College. VOL. XIV. GETTYSBURG, PA., JUNE 1906. No. 4 CONTENTS "■COLLEGE JOURNALISM"—Oration. '■. . 92 N. R. WHITNEY, '06. "JUNE NIGHT "—Sonnet 95 W. WISSLER HACKMAN, '08. "SALUTATORY"—Oration 96 H. CLYDE BRILLHART, '06. "TENNIS AS AN EXERCISE"—Essay 100 L. W. T., '09. "HIS APOLOGY"—Poem. . . . . . . .101 F. W. MOSER, '07. " OUR ENTRANCE INTO CITIZENSHIP " With Valedictory. —Oration 103 H. BRUA CAMPBELL, '06. "THE OLD DORM IN THE MOONLIGHT "—Poem. . . 109 ROE EMMERT, '06. "THE SCENERY ABOUT MILLERSBURG, PA."—Essay. . no G. L. KlEFFER, '09. "HOME SWEET HOME "—Essay 112 J. EDWARD LOWE, '06. " SAVED BY GRACE "—Story . 114 EDITORIALS, . • 118 EXCHANGES, . . . 120 92 THE MERCURY. COLLEGE JOURNALISM. N. R. WHITNEY, '06. FROM the day when Daniel Webster, as a student, started the first college newspaper at Dartmouth College to the present time, college journalism has had a steady growth in extent and influence. Just as our great newspapers have grown and the number of these publications has increased un-til now every town of at least five thousand inhabitants has its daily, and as we have come to consider these papers the chief factor in the struggle for civic righteousness, so college journ-alism has developed until it occupies a wholly unique position in the college world, and now no institution that claims to be progressive is without its journal. The history and evolution of the college newspaper would provide material for a long and interesting discussion, but that would be chiefly of historic value. Today, let us seek rather to obtain something of immediate and more practical value. Let us strive to set up an ideal towards which college journ-alism shall strive. Commencement is a peculiarly fitting time to look forward rather than backward, and, therefore, we will consider, instead of what has been done, what ought to be done. To do this it will first be necessary to get the status of the college journal, and in this search we shall consider the college newspaper as the only periodical which exerts any considerable influence in the college world. The newspaper is the connect-ing link between the alumni and the college. It serves to keep those who have gone out informed as to the events which tran-spire and the condition of affairs at the college, and thus keeps alive their interest in their Alma Mater, while it contains news in regard to the alumni which keeps the student body informed as to the success with which former college men are meeting, and thus it fulfills the function of a medium of exchange be-tween the alumni and the students. Of course, being pub-lished by the students it is largely devoted to college news and reflects student sentiment. Hence, he who wishes to learn how certain measures are regarded and what schemes are en- \ THE MERCURY. 93 tertained by the students for the improvement of the institution needs but to read the college paper. Keeping this idea in view, that the alumni determine very largely the condition of affairs at the school from its journal, those in charge of its publication should be careful of its char-acter. Its tone should be high. Of course, it goes without saying, that being the work of those who are presumably well-educated, and intended to circulate among intelligent and well educated men, it must be correct in English; and this in-volves a careful and exact use of words as well as obedience to those rules of grammer which have become crystallized by usage in our best literature. This lofty tone which is desirable precludes the use of slang, for such expressions are ephemeral. They seize upon the fan-cy of one generation and in the next are forgotten. A college paper wants permanence in style and maintenance of dignity. To be lofty is to be dignified. Slang is a product of street gamins whose vocabulary is limited, and hence possesses no dignity and should not be found in a college periodical. The tone of the best college paper will not only be pure and lofty, but it will be hopeful, not pessimistic. It will seek to find some ground for hope in the poorest athletic team ; it will find cause for congratulation in some feature of the most poor-ly rendered concert by a musical club. In other words, the ideal college journal is not a fault-finder. It is easy to criticise and tear down; the difficulty lies in building up. Of course there is such a thing as being too optimistic and such an edi-tor imagines his college and everything connected with it as being without flaw. However, we are contending for that vis-ion which, while seeing the faults around it, will invariably re-gard them as less obtrusive than the virtues. Each institu-tion has rules and practices which some of us would change if we were able to do so, but should one give expression to the opinion that, because such practices exist therefore the college is behind the times or is a partial failure ? Is it in the province of the college newspaper to place the school in an unfavorable light before the world ? These queries lead necessarily to the statement that the 94 THE MERCURY. periodical should be large and liberal in its judgements. Since it has this power, to a very great extent, of giving good or ill-fame to an institution, the journal must exercise the judicial function with great caution. We are living in an iconoclastic age and nothing gives us quite so much pleasure as to shy a brick metaphorically at those in authority. Their personalities and their deeds stand out so clearly that we cannot resist the temptation to criticise them. If the paper seeks popularity among a certain large group of students it needs only to find fault with the administration of affairs pertaining to the college. Hence the journal requires at its head a man who is able to detach himself, as it were, from the student body and its pre-judices and rise to a height where he can more clearly discern the interests of the college. It is not always an easy task to rise above prejudice and it sometimes demands the exercise of .more courage than one would imagine. Thus, when the whole body of students commits a deed or assumes a position which a dispassionate judical consideration compells an editor to dis-approve of, he will need all the moral courage he can command to do his duty in the face of the hostile criticism of his class and college mates. We have said that the paper represents the student body. This statement ought to be amended by saying " the whole student body." A judgment which is large and liberal will not per-mit of favoritism towards any one class. Such a policy would be disastrous to the usefulness of the paper. Of course some publications disregard even this danger signal, but when it is remembered that the editor is almost always closely identified with a certain class and its interests, it is surprising that the number of papers which fail in this respect is as small as it is. Nor can a successful journal be unfair in its attitude towards its contemporaries. Great care must be used in passing judg-ment upon the acts or statements made by a rival institution. Too easily are we led by our sympathy and prejudice to put the wrong construction upon our neighbors' actions. And now we come to the aim of the college journal. Is its highest purpose realized and its fullest duty performed when it simply gives the news of the college world ? No, its des- r THE MERCURY. 95 tiny is grander than that of being merely a purveyor of news. Its work is more inspiring. It seeks to benefit the college. Advancement and success for the institution are the goals. Many advantages will accrue to the school just because the paper itself is a good one and meets the requirements which we have laid down. But this is not sufficient. There must be conscious and uninterrupted effort to make known the good qualities of the college and to secure more students and more money for it by arousing and keeping alive the enthus-iasm and support of its friends. To accomplish this purpose it is imperative that the end be kept always in view. Since a college journal is published by the students it might seem that student interest ought to be given the first consideration. Occasionally there may be such a conflict of interests, but, at such times, the editor must keep clearly in view the fact that the college journal is a power only when it is a power for good for its college, and is fulfilling its high destiny only when it is using every means to keep glow-ing the love and interest of the students and alumni for their Alma Mater. JUNE NIGHT. W. WlSSLER HACKMAN, 'OS. • TJNDOWN and crescent noon ; The passing truths of a glaring day Now fade and soften into gloom Until they vanish quite away. The dreaming trees soft-breathing sigh, And whispering quiver as they stand ; Like drowsing giants o'er the land They nod beneath a faint-starred sky. Afar the marsh-frogs rasp their strings The livelong night, nor pause, nor rest ; A night bird stirring in her nest Sings with a rapture of fluttering wings, While fairies bear their lamps about Though brooding shadows in and out. 96 THE MERCURY. ENGLISH SALUTATORY—TRANSITION PERIODS. H. CLYDE BRILLHART, '06. LADIES AND GENTLEMEN : The class of 1906 extends to you all a hearty welcome. As-we are about to celebrate one of the most important events in the lives of each one of us, we are glad for the presence of so-large a number of our friends. These four years of care-free iun and earnest study are about to close. This day to which we have long been looking forward with commingled feelings of joy and sadness has at length arrived. To this, the goal of our four long, yet seemingly short, years of training and uncon-cern and the commencement of the more serious responsibili-ties of life, each of the thirty-four members of our class bids you an earnest welcome. To you, alumni and friends, who out of loyalty to our Alma Mater have been wont to see other classes from time to time pass from this stage out onto the larger stage of life; to you, the members of the board of trustees from among whose number one is absent today who for many years has helped to shape the destinies of our Alma Mater, whose wisdom was a tower of strength to her, whose learning was her glory, whose life was an inspiration and an example to her sons and daughters; to you, the members of the faculty, who-have so patiently led us in the ways of knowledge; to you, the relatives and friends of the individual members of the class; to you, undergraduates, who are not yet called upon to sever these bonds of association, but who will in time come to stand where we now stand—to all in the name of the class of 1906,1 extend most cordial greetings. We stand today on a dividing line with fond memories of the Past and hope for the Future. The time is at hand when it is necessary for us, as a class, to part; but we can dety those circumstances to arise which can /weaken these ties of friendship so dearly formed by us during these four years just passed, or to counter-act their influence upon our Future. Today we leave as undergradu-ates, to return in future years as alumni, in an attempt to review in a few short days those never-to-be-forgotten lessons learned within these sacred walls. The time of preparation has passed ; the time for achieve- THE MERCURY. 97 f ment is at hand. In the evolution of life we have reached the end of one of those periods which because of their peculiar position and character are of the utmost importance. They form the connecting links between the larger epochs of life. They are periods in which certain tendencies and movements are gaining momentum and slowly but surely changing the character of the life of the nation or the individual. The vital forces of one age and one set of circumstances are recast and readjusted to meet the demands of a new age and a new set of circumstances. It is true that in the great scheme of development every period is a transition period, but it is also true that some per-iods by the suddenness of the changes and the rapidity of the readjustments which take place in them, are in a special sense transition periods. In reading the record of the formation of the earth, the geologist often comes upon a place where the continuity of his record is broken. When he again finds it continued the character of the life forms is so widely different that he con-cludes that a great length of time must have elapsed between the formation of the records, but when he has made a more care-ful investigation and found the missing pages of his record and has properly interpreted them he finds that the period was a com-paratively short one; but One in which h'fe forms were un-dergoing very rapid changes, Such a period he calls a transi-tion period. The wise student of history realizing the great significance of such periods in the evolution of human progress makes them his special care. He knows that only by the mastery of rhe forcesand tendencies at work in them do the events of the subse-quent periods become clear. This is nowhere better illus-trated than in the Renaissance-Reformation period. It forms the connecting link between the Middle Ages and the Modern Times. No other period in the history of the world has set in motion so many forces which were world wide in their results. The Middle Age was ruled by asceticism. The monk's view of life was the ideal of the age. The authority of the Roman See was unquestioned and its power unlimited. But all this, 98 THE MERCURY. is now changed. The ascetic view of life is broken ; the unity of the Middle Ages destroyed; the world view transformed. The new age with its revelations and achievements discovered to man the truth about himself and the truth made him free. It led him out of the dungeon of Monasticism into the light of Christian freedom. It broke the shackles which the petty fendal lord had forged upon him and started him on the high-way to political freedom. It transformed Ecclesiastical abso-lutism into indivi dual nationality. In the intellectual realm the transformation was truly mar-velous. For a small earth-centered universe, the Copernican system of astronomy gave to man a limitless sun-centered uni-verse. Instead of a common compulsory church it gave him a free church. In place of the useless and subtle quibbling of the schoolmen there appears the beginning of real philosophy. Alchemy is supplanted by Chemistry, Astrology by Astronomy. In no department of human knowledge has the transformation been more marvelous or longer delayed than in the study of history. The impulse was given in the 16th century. It struggled hopelessly for recognition but was soon lost in the rapid march of events. It was not until the 19th century that history again commanded attention, when the events of a single decade, from 1820 to 1830, called forth more volumes of history than were called forth by the events of a thousand years before. History is no longer a narration of memorable events com-memorating the deeds of a hero, a family or a nation. Our historians no longer write to strike the imagination or arouse the feelings with poetical images of vanished realities. Their aim is not to please, nor to give practical maxims of conduct, but knowledge pure and simple. In order to make its facts useful they must be criticized and organized and in this way the rules of its interpretation and the formulae of its exposition have become as severe as those of the so-called " exact science " and the genetic method has been applied to all the sciences. While these periods are of great importance in science they are of even greater importance in our own lives. Of these none is more worthy of thoughtful consideration than the col-lege period which marks the transition from youth to manhood, THE MERCURY. 99 from care-free preparation to responsibility and achievement. The habits and tendencies of youth are swept away, or trans-formed into fixed habits of character and manhood. Psychologists tell us that about the 19th year in one's life there comes a period which is marked by a cessation of growth for a time, sometimes to be resumed later. This seems to suggest that nature after having cast up the youth by a flood-tide on the shores of manhood, is a little exhausted and wants time for rest and readjustment. The advantages of size and strength begin to give way to those of the higher mentality, and the main current of evolution is turned thoughtward. The newly awakened feelings, impulses and ideals are being knit into individual character and personality. The dogmatic opin-ion and prejudices of youth are breaking down before the keener analysis and wider horizon of manhood. In this wider horizon the youthful complexity of nature vanishes and we catch glimpses of the great harmony'of the universe and come face to face with the mysteries of life. The importance of the transitional character of this period has not always been recognized. Too often it has been thought of as a period of seclusion and aloofness from the busy world of affairs. The indiscretions and misdemeanors of the College man been have excused and apologized for, too frequently, on this ground alone. We are beginning to see our mistake and perhaps the best evidence of our change of heart is the almost universal condemnation of hazing and horse-play engaged in by college men, and the action taken by some of our institu-tions of learning, particilarly by the United States government in the schools under its care. It is a step in the right direc-tion, but it is not enough. May we not hope that the time will soon come when we shall not only hold the college man strictly accountable for his acts, but shall treat him as a citizen and not as an irresponsible hermit, when we shall give him complete and rational systems of self-government in the class room and in the dormitory. For it is only by rational self-government that the cardinal virtues of self-control and self-direction are developed, and if they are not cultivated during this period of transition they may never be acquired. IOO THE MERCURY. TENNIS AS AN EXERCISE. L. W. T. '09. AS an exercise both of muscle and brain, the game of ten-nis is hardly excelled. It is in this form of sport and recreation that all the faculties are trained and developed more or less. There are chiefly three beneficial results besides many minor advantages derived from indulging in this- pleasure, namely.—quickness of thought, muscular control and muscular strength. Chief of these is rapidity of thought, that great quality so essential in the battle of life. To play tennis successfully, or rather, to play it at all, one must be ever on the alert, wide awake, and ready to seize any opportunity to score a point. And when the chance presents itself in the form of a lightning-like ball, he must decide on the instant how to act. In the twinkling of an eye he must conclude on the best and most advantageous way of returning the ball whether it shall be high, low, swift, slow, to the middle, the left or the right, curved or straight. All the conditions of the situation—the position of the players, the distance from the net, the force of the wind, perhaps, and many other details must be caught up, balanced and used to advantage in one sweeping glance of the eyes. The decision as to the best disposal of the ball having been made, then muscular control is the necessary quality for the carrying out of the plan. A novice at the game, in trying to return the ball, is pretty sure to knock it at random far out of bounds, no matter how carefully he endeavors to control him-self. This is due to the fact that his muscles have not been trained to the way in which he should handle his strength. He is unaccustomed to the slight twist of the shoulder, to the presenting of the surface of the racket at just the right angle, to the slight almost imperceptible swerve of the whole body, to the graceful side-step, and to the many other requisite move-ments, so minute, so delicate, as to be almost indefinable but which, nevertheless, every experienced player has felt himself un-con sciously perform, and which are, taken altogether, so impor- THE MERCURY. 101 tant. But now observe our former novice at some later time. See how he holds himself, how perfectly every muscle and every tendon is under the influence of his will. Deftly he strikes, now "cutting " the ball sending a most exasperating and tan-talizing slow curve up into the air, now driving it swift and hard at any desired angle, and again to all appearances, throw-ing all his strength into a vicious swing, only to drop the ball close to the net far out of his opponent's reach. All these tactics and many others he performs with such easy and grace-ful movements as to win the admiration of all spectators. And together with these other qualities, a certain very desir-able tenacity and litheness of muscle is acquired. It is true that huge bunches and knots of muscle and brawn are not de-veloped, but nevertheless, that more sought-for strength, the strength which draws the distinction between the racer and the cart-horse, the athlete and the laborer, the reserve strength which is denoted by an erect and graceful bearing is attained. In tennis the utmost activity of body is required. One must continually run forward and backward, bend and twist this way and that, and go through many other maneuvers which could never be give by gymnasium apparatus. Thus, is constantly being knitted a symmetrical and elastic set of muscles. We may say then in conclusion, that tennis is a most de-lightful and beneficial form of recreation, producing a clear head, a beautiful body, and a flow of clear, red blood, not to mention a deep sense of wholesome pleasure which it imbues. HIS APOLOGY. F. W. MOSER, '07. PAIR of eyes so soft and blue, With lashes of the raven's hue, And lips that matched in sweet repose The crimson of the blushing rose. A pair of overshoes, size three, Which none could wear but such as she, And now beneath the cushioned seat Reposed in safety at her feet. 102 THE MERCURY. Another maid beside the first Who seemed in pleasant thought immersed ; Hair black as night and midnight e3'es, A mirror for Venetian skies. A man of stalwart limb and frame, Whose deeds were not unknown to fame; But now in dreams his fancy ran To build a world within a span. And with a swish in top-notch style Maid number two rushed down the aisle, He roused and saw with read}' mind That she had left her shoes behind ; And, stooping with an eager face, He pulled the rubbers from their place, And rushing to the open door He flung them from the moving car. But hardly was the action done When up the aisle rushed number one, And in a chilling tone cried she " Those overshoes belonged to me." " Oh ! now ! I say ! can this be true ! '' Those overshoes belonged to you ? " What can I say ? Oh, don't you see ! "Oh, can you ever pardon me. The train dashed on, the moments sped, Until beneath the next dark shed The engine shot with direful shriek That brought a pallor to her cheek. But in a moment as before The crimson blood returned once more, And. that was all there was to see Of that most sweet apology. THE MERCURY. 103 •'OUR ENTRANCE INTO CITIZENSHIP," WITH VALEDICTORY. H. BRUA CAMPBELL, '06. NEVER at any time has the question as to what is the re-lation of the young man to his country and its institutions or in other words what are the duties and responsibilities which citizenship imposes upon the young manhood of our land, pressed upon us more insistently than at the present time. The age in which we are living is one characterized by great movements and vital problems, upon the successful solution of which our most complete growth and advancement is depen-dent. It would be difficult indeed to find an American today in whom there dwels not one vestige of pride in his country's institutions and whose heart does not expand at one time or another in the thought of his country's glorious achievements and still more splendid possibilties. But there is less likeli-hood that any American could be found with mind so narrow that he would refuse to admit that certain insidious and de-structive tendencies totally hostile to the best interests of true democracy, had crept into our government. Due to the " in-ertness and apathy " of a large number of citizens who are best fitted for the task of carrying on successfully affairs of gov-ernment, methods contradictory and subversive of democracy have been allowed to enter into our political system and abide there unmolested. The exposures of moral rottenness in pub-lic affairs and of political turpitude in city, state and nation have clearly revealed how true is the charge that machine politics and bossism have usurped and are continuing to usurp the field that of right ought to be controlled by forces of less selfish and more moral character and that the highest interests of the many are being sacrificed daily to the cupidity and lust for power of the few. Throughout this present period of startling revelations of the betrayal of public trust which have brought to light conditions that are of the gravest menace to our prosperity the inquiry has been advanced as to what is the remedy that will serve to ef-fectively heal the deep wound which civic corruption has caused in the body politic. And with startling unanimity 104 THE MERCURY. Comes the answer—Rouse the citizens from their political somnolency and the Republic is secure. The cure, therefore, lies in the interest which each man ought to manifest in the politics of his country, state and union by reason of the privi-leges he enjoys under the law and order which our political institutions vouchsafe to him. The responsibilities of citizenship strike with peculiar force the young men of today. The coming generation, clothed as it will be with " unprecedented privileges," is confronted with the obligation to cure some of the excesses of liberty which •mar our civilization. It has been well said that the first lesson a young man should learn in the principles of government is that national problems and public questions are his own per-sonal concern and responsibility and that he will have to answer for his conduct toward them as exactly as for his in-dividual moral behavior. He should appreciate thoroughly in the very beginning that the privileges of citizenship which he possesses have been secured not without terrific struggles against autocracy entrenched behind the fortified strength of centuries of existence and that they should be cherished and enjoyed as a priceless heritage—not spurned and disregarded for the sheltered cloisters of cultured ease. Our nation's hope, lies in the young men upon whom the burdenr. and responsi-bility of directing its affairs must at length rest and the young men should show their appreciation of this tremendous obliga-tion by a keen and intelligent interest in all matters politic. The earlier this interest is manifested, the more deeply will it become implanted, and at length, as Bishop Brent eloquently says, it will " fairly burn itself into flesh and blood, nerves and muscles, until the flame of patriotism is kindled in the soul and a citizen worthy of the name moves out into the nations need, equipped to wrestle with the problems and overthrow its enemies." Ah, when we come to think of what it actually means to be an American citizen, when we fully realize the na-tion's power and influence and the political freedom delegated to those under its flag we ought to firmly resolve ever to re-main true to the principles in which our country was founded, and whenever its principles and institutions are endangered to V' THE MERCURY. I05 battle for civic righteousness and put to flight those who seek to pervert its true destiny. The young men have it in their power to prevent those who seek to control politics for selfish ends from attaining their de-sire and it also lies with them whether the government be managed with regard only to the best interest of a majority of its citizens or whether it be run to benefit the privileged few alone. We thus see that a deep responsibility rests upon the citi-zens of this land—an obligation to manifest a vital interest in affairs of state, a responsibility which applies particularly to the young men of our country. But among these there exists a particular class—the college men—to whom goes out with especial force the clarion call to duty-—to meet the civic obli-gations and to assist in directing the management of political government be it in a lofty or lowly sphere. The college man is particulary fitted for an active participa-tion in civic affairs by reason of his collegiate training, and after graduation he should at once indentify himself with the work of promoting good government. Upon departing from college he is entering more largely into the active work of life. The •college man during his years of study has pursued in a some-what isolated way his course of intellectual training and now enters into the wider sphere of professional or business activity. His brain has not increased one ounce by his persistent search for knowledge but it has been so thoroughly disciplined that he can grasp more quickly and more comprehensively problems which would as a rule, defy the intellects of those not possessing the advantages of collegiate training. The scope of his perception has been vastly widened. It must be admitted that the college man, endowed as he is, ought to be a potent factor in the politics of a nation. And so he is, to a certain extent, but the opportunities still continue to beckon him, for all to often is he heedless of his duty and responsibility in this direction. He owes an especial debt to his country by reason of his superior endowment and yet how often does he repudiate the obligation and as a result, Justice, spurned by those who ought to defend her rule, must bow to the forces of Self-interest. io6 THE MERCURY. There is nothing from which the public suffers more today than the silence of its educated classes, that is, the small amount of criticism which comes from its disinterested sources. Educated men say very little about the question of the day but devote their time to science, literature and art or in the practice of their profession or conduct of business. The edu-cated man should, however, speak out upon matters of public interest if for no other reason than that he is peculiarly able to comprehend the right and wrong involved therein. As a writer puts it no educated man can talk intimately upon any subject without contributing something however small to the unseen forces which carry us on to our final destiny. College men are too oft drawn from the proper performance of their civic duties by the desire to follow peacefully and within the narrow confines perchance of their libraries a life of purely intellectual activity which withdraws them from their proper civic interests and lessens greatly their concern for the conduct of the affairs of their government. And it is to be deplored also that Corinthianism or in other words " the moral enervation and decadence that is born of the soft uses of prosperity " pre-sents a grave danger to our institutions. Adversity indeed has its uses; prosperity its perils. And it behooves the college man to beware of the luring voice which urges him so impell-ingly to forsake the true course of energetic devotion to duty and to endanger the frail craft of his life upon the Scylla of intellectual enervation or the Charybdis of moral decadence. It is inevitable that if the citizens of a nation are blind to all else but self, then the end will be corruption and death. The service which the college man renders his country of right ought to be unselfish. He ought to be thoroughly cog-nizant of the fact that there are things of far more importance than his own material advancement. It is this unselfishness which is so essential to true growth and if its spirit be im-planted in the breasts of the young men of today the strength of the nation will know no deterioration. And with regard to the attitude of the college man toward public affairs there is one quality which must be present and that is honesty—honesty of thought, word and deed. The world requires that only those THE MERCURY. I07 can serve her faithfully who are of integrity and firm moral purpose. There need be no complaint from the college man who feels his responsibility that there are no present opportunities for service to his nation—the opportunities exist in every place and sphere. " The time worn humdrum tasks of the older civili-zation with its painful and seemingly insoluble problems beckon," the undeveloped and partly developed land is calling to the able youth for aid, evils, social, political and moral re-quire those with the courage to stamp them out. Everywhere are opportunities ; where are the opportunists ? These are some of the responsibilities of citizenship which confront every college man of today. It lies with him whether he shall meet them courageously as befits a citizen not alone in name but in reality or whether he shall reject those privileges of free government . which alone make our nation a true republic. These are the civic responsibilities which confront the class of 1906 as it leaves behind it the college walls and enters other spheres of activity and let us hope that the class departs fully awakened to its obligations and fully determined to meet them intelligently and courageously. GENTLEMEN OF THE FACULTY : You may feel assured that the class of 1906 is fully aware of its obligations to you, an obligation so great that it can never be fully repaid. It appreciates to the fullest extent the sacrifices you have made upon the altar of scholarship and likewise your untiring energy and unremitting devotion to the task of so moulding the intellect ^ind character of its members that they may now go out into life fitted for careers of honor and usefulness. Your labor has been singularly unselfish, your concern alone having been to advance the best interests of each and every one under your instruction. And we are not insensible of the fact that the very pleasant relationship which has invariably existed between you, gentlemen, and the class of 1906 can be justly ascribed to your continued regard for its welfare and your unfailing courtesy to its members. Time cannot efface the impression which you have wrought upon us and years will not lessen our respect for the teachers of our college days. And so it is with deep regret that we arrive at ■M 108 THE MEKCURV. the parting of our ways and must reluctantly bid you farewell. FELLOW CLASSMATES : We are come where the paths of our lives diverge, and our thoughts at this moment are of a two-fold character. Our glance is turned retrospectively to the past four years, during which time we have walked together through the harvest-fields of intellectual effort, gathering in the products of our toil and stooping now and then to pluck the fragrant flower of whole-some pleasure. Ah ! they were indeed delightful years, full of brightest sunshine. And we recall with keenest pleasure how each passing year seemed to bring us more firmly together in a bond of loyal friendship, a bond which years of separation will vainly strive to sever. And the depth of our sorrow and regret in this hour of parting is tempered only by our gaze ahead where Hope clothed in glorious splendor stands with a smile of warmth upon her countenance beside the curtains which close from our sight the mysteries of the future. En-couraged by this inspiring vision we feel an eager longing to meet what lies before us, confident in our strength and as-sured that in the conflict we will conduct ourselves as befits noble men and women. It is eminently fitting that we should at this point in our journey look back upon the path traversed and then forward to where the attennated road fades from sight upon the plain or loses itself among "the purple peaks re-mote." Inspiration may be gained from either glance. But no matter with what eagerness we look ahead the porgnant grief of parting continues to be felt. We realize that no more will we meet as fellow-studeryts in the various class rooms or beneath the lofty trees which stand guard upon the campus with arms outspread above its green and beautiful expanse. We know that this hour marks the final time when we as a class shall stand together, and the fact that we throughout these years have moved on in continued good fellowship, ever with regard and affection toward one another seems to make the parting even more painful. But we cannot dwell to long, my classmates, upon words of farewell. And so full of confi-dence in your ability to successfully cope with life's responsi-bilities and implicit faith in your ultimate success, I bid you God-speed. ■ 1- THE MERCURY. THE OLD DORM IN THE MOONLIGHT. ROE EMMERT, '06. 109 H v : AVE you seen the Old Dorm shining in the moonlight; And the silver softly sifting through the trees ? Have you heard the fellows singing on the Dorm steps ; And the mandolins a'tinkle in the breeze ? Ah, fellows, on the campus in the moonlight You can hear the sweetest music ever sung, And see beauties that surpass the Grecian sculpture, Whose praises in our ears have ever rung. And fellows, do you ever stop to listen, When they play the mandolins upon the steps? Does your better nature swell and sway within you ; Do the songs of this old College stir its depths? Do you ever watch the Old Dorm in the evening, When the lights begin to flash out one by one Like the eastern stars burn out upon the heavens, Upon the glorious setting of the sun ? And when the lights have dropped away at midnight, And the moonlight sheds its brightness over all ; Do you ever stand and gaze in silent rapture At the grandeur of this old and noble hall ? Ah, fellows, how we love this old white building With its mighty columns, beautiful and strong, With its memories, haunting every nook and corner ; It has been our second home place for so long. Too soon we'll leave this grand and noble College, And leave behind this long familiar hall, But the picture that we'll always carry with us Is the Old Dorm and the moonlight over all. no THE MERCURY. THE SCENERY ABOUT MILLERSBURG, PA. G. L. KlEFFER, '09. 4 while he gazed off to the town on the hill in a manner which bespoke satisfaction and contentment. Overhanging all I be-held the crimson sun sinking as a fiery ball behind the moun-tains, a little to the north of the vertex of the angle, pointing out the very trees upon its summit as sentinels of this majestic scenery. And overhanging all was the white and crimson sky as a halo. Satisfied with the employment of my leisure time I wended my way to the station and pursued my journey as in a dream. -A.: 112 THE MERCURY. HOME SWEET HOME. J. EDWARD LOWE, '06. MR. J. HOWARD PAYNE whom we admire and rev-erence so much was homeless. In his weary and soli-tary walk on the farm of Mr. Talbot, his friend, he stopped to rest under a large chestnut tree near the brink of the Po-tomac, a mile south of Washington. While sitting there he became unconscious of his environments, the verdure of the beautiful terrace sloping down towards the Potomac river, was lovely to behold, but he saw it not. He was deeply involved in spiritual themes. While in his concentrated, emotional and imaginative state of mind, he wrote those beautiful and mem-orable words, that will vibrate in human minds throughout eternity. " 'Mid pleasures and palaces though we may roam, Be it ever so humble, there's no place like home ; A charm from the skies seems to hallow us there, Which, seek thro' the world, is ne'er met with elsewhere." " Home, home, sweet, sweet, home, There's no place like home, Oh, there's no place like hcme." There is something in the word home, that wakes the kind-liest feelings of the heart. It is not merely kindred and friends who render this place so dear; but the very hills, rocks and rivulets throw a charm around the place of one's nativity. It is no wonder that the loftiest harps have been turned to sing of " Home Sweet Home!' The rose that bloomed in the garden, where one has wondered in early years, a thoughtless and innocent child, careless of what its future may be, is lovely in its bloom, and lovelier in its decay. No songs are sweet like those we heard among the boughs, that shade our parent's dwelling, when the morning or the evening hour found us as gay as the birds that warbled over us. No waters are so bright and clear as the silver streams that wind among the flower decked knolls, where in adventur-ous childhood we so often strayed to pluck the violet or lily, or to twine a garland for some loved school-mate. Your dreams of reputation, your swift determination, your ^". piai >i> mr-.iMi THE MERCURY. 113 impulsive pride, your deep uttered vows to win a name, will all sober into affection ; will all blend into that glow of feeling, which finds its center, hope, and joy in home. From my soul, I pity him whose heart does not leap at the mere sound of the name. A home ! It is the bright, blessed, adorable phantom, which sits highest on the sunny horizon that guideth life. It is not the house, though that may have its charms ; nor the fields carefully tilled, and streaked with your own foot-prints ; nor the trees though their shadows be to you, like that of a great rock in a weary-land ; nor yet is it the fire-side with its sweet blaze play; nor the pictures which tell of loved ones; nor the cherished book ; but far more than all these, it is the presence. The altar of your confidence is there; the end of your worldly faith is there. Adorning all these, and sending your blood in passionate-flow, is the ecstasy or con-viction, that there at least, you are beloved; there you are un-derstood ; there your errors are all met with gentlest forgiv-ness ; there your troubles will be smiled away ; there you may unburden your soul, fearless of harsh unsympathizing ears and that there you may be entirely and joyfully yourself. We may wander away, and mingle in the world's fierce strife, and find new associations, and friendships; and fancy we have almost forgotten the land of our birth ; but at some evening hour, as we listen to the autumn winds, the remem-brances of other days come over our souls, and fancy bears us back to childhood's scenes. We roam again the old fami-liar haunts, and press the hands of companions, long since cold in the grave; and listen to voices we shall never hear on earth any more. The American-trooper who is borne away to the green isles of the Pacific, weeps when he thinks of home, and sighs and pines for the vine-covered cottage beyond the sea ; though the hand of time may have faded his ebon locks, and care plowed deep furrows on his brow, and his heart has been chilled by the fierce winds of the typhoon, till the fountains of his love have almost ceased ; yet upon some summer's evening as he looks upon the sun sinking behind the western hill, he will ! 114 THE MERCURY. think of home, his heart will yearn for the loved of other days, and his tears will flow like the summer's rain. After long years of absence the heart of the wanderer beats, and his eyes fill, as he catches a glimpse of the hills of his nativity. When he has pressed the lips of a brother or sister, how soon does he hasten to see if the garden, the orchard and the stream look as in the days gone by ? We may find climes as beautiful, skies as bright, and friends as devoted ; but all these will not take the place of home, the dearest spot on earth. o SAVED BY GRACE. '08. N a hillside, about one mile west of Gettysburg, a vine-yard was conducted by a man who was very well-known to the present and many of the past generations of students. From the product of this vineyard, the owner packed and shipped to various markets the greater portion of the grapes, while he manufactured wine from the poorer quality and sold it in the unfermented form to many of the students and towns-people. The plot of ground on which the vineyard and the home of the farmer were located, consisted of about six acres. The west and north sides were bounded by woodland, while the southern and eastern limits were marked by two country roads. At the junction of these roads, in the southern corner of the farm, a cottage stood, and directly back of this was a small barn. There were also numerous other buildings necessary to complete the fixtures of a small farm. In the family there were only three people, the father, mother and a daughter, who at that time was in her eighteenth year. The father was an eldery looking man of fifty-five, his form showing the results of many years of hard work ; his wife, a woman of small build and plump form ; the daughter, a tall graceful girl, with black shining hair, brown eyes and a fair skin. She was beautiful to look at and of a kind and - "^_^.^.^.-.-M- rflWWi^iHWW "■■! »M| 'I THE MERCURY. us pleasing disposition, proving decidedly the watchfulness under which she was reared by her fond parents. As has been stated in the beginning of our story, the scene is laid near the historic town of Gettysburg, which is almost surrounded by the hills and mountains where was fought the decisive battle of our great Civil War. In the village is located Pennsylvania College, a Lutheran Institution founded early in the nineteenth century. Many men have been graduated from this college, who have made for themselves places of promin-ence in all avenues of life. Among all the students who at-tended this institution during the time in which the vineyard flourished, few indeed there were who did not visit the grape farm, and who were not well acquainted with the farmer and his family. Undoubtedly many of the students were honest enough to purchase what they wished, either of grapes or wine, but it also stands that many of the students made unlawful visits to the vineyard. It was the result of such a visit that brings us to the. interesting part of our story. On an early autumn evening, several young men, students in the college, were gathered in a room, all overflowing with mischevous ideas. Not a few suggestions were made as to what they should do, but all seemed undecided as to which idea would be best to follow, until a visit to the vineyard was proposed. The vote was unanimous that three of the " Boys" should leave promptly at eleven o'clock for the farm, and that without fail a plenteous supply of the fruit should be brought in. At the appointed time, Bob Stewart, Jack Wills, and Tom Bonner met on the campus, and in a short time were on their way. After walking for about a half hour, during which period they had almost encircled the small farm, the trio made ready to enter the vineyard from the west side. One of the number, Tom Bonner, was sent to a spot, within a hundred yards of the house to stand guard while Bob and Jack filled the bags with grapes. Everything ran smoothly until all were ready [or the departure, when all of a sudden, Tom was seized by a strong pair of hands and was commanded to make an ex- u6 THE MERCURY. planation of his presence in such a place at that hour of the night. Tom was completely unnerved, and during the time he was recuperating from the shock, Bob. and Jack made their escape, leaving their plunder behind. After a short while, Tom gathered enough courage to tell, in broken sentences, a falsehood, which he thought would set him free. The result, however, was to the contrary, for his captor, who was no other than the farmer, compelled him to accom-pany him to the house. Here he was held until morning, as it was the full intention of the owner of the vineyard to turn him over to the proper authorities. Tom passed a very rest-less night; but how could one do otherwise, especially one whose imagnative power had already landed him in prison. Early the next morning, the farmer with his family called Tom. before them. He was told in plain words what was to be done. The farmer accused him of being the person who had been robbing him for sometime. This made things all the more serious, and under the strain of a restless night, together with the relization of what he had imagined during the hours he spent in captivity, Tom broke down completely. He sobbed and cried bitterly, thinking of the foolhardy expedi-tions young fellows often take, and of the disgrace which would surely befall his name and family. The farmer and his wife had gone about their early morning duties and Tom was still hoping and praying against what seemed almost inevitable, when the daughter, Grace, walked into the room, and without the slightest hesitation tried in her girlish way to console him. Her efforts worked admirably, for in a short time our hero was instilled with new hope. He confessed all to Miss Grace, and it was with no little sincerity that she promised to save him, if possible, from-the dishonor which he felt sure would come. It was only a few minutes after Grace had left Tom that the farmer entered the room and commanded him to make the necessary preparation for the trip to town. In the meantime Grace had convinced her mother that Tom was, as all boys are apt to be, mischevious, and that he should not be punished for this, which she felt sure was his first offense. THE MERCURY. 117 All was in readiness for the start; the team was standing by the gate, and the farmer with his captive had just left the house and was walking toward the conveyance, when Grace called to her father. He stopped, but little did he suspect what her in-tention was, and before he had time to think, Grace begged and plead in her own effective way, for her father to change his plan. She confronted him with one argument after another, the principal ones being these: That undoubtedly it was Tom's first offense of such a serious nature; furthermore she asked her father what he should hope for, were a child of his ever to be found in a like predicament. Grace's father saw things in a different light and instead of bringing Tom to town and placing him in the hands of the law, he was driven up to the entrance of Old Pennsylvania Hall. The farmer gave Tom all the grapes his companions had gathered the night before and the privilege of the vine-yard whenever he wished. He was also asked in a very urgent way, to visit the family. It is needless to say, after Tom's most pleasant experience with Miss Grace, that he took advantange of the invitation. His visits were made often, and it seemed as though the more frequent they became, the still more frequent Tom wished them to be. The two young people grew to be the best of friends, and it was only a short time after his graduation from Penn-sylvania College, that the expedition on which he had started one autumnal eve, was brought to a close by his marriage to Grace. Often now as Tom and Grace sit in their cozy home, with children romping about them, do they speak of Tom's trip to the vineyard and its happy ending. THE MERCURY Entered at the Postoffice at Gettysburg as second-class Matter Voi,. XIV GETTYSBURG, PA., JUNE, 1906 No. 4 Associate Editors GEO. W. KESSLER, '08 J. K. ROBB, '08 EDMUND L. MANGES, '08 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Editor-in-ch ief WARD B. S. RICE, '07 Exchange Editor THOS. E. SHEARER, '07 Business Manager THOMAS A. FAUST, '07 Ass't Bus. Managers. HENRY M. BOWER, '08 H. WATSON DAVISON, '08 Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. SENIOR FAREWELL. The time has again arrived L=JUf3f===4 '-—I f°r tne graduation of another class from our college. The MERCURY staff deplore the fact that we must bid farewell to the Seniors—you who have aided us so much by your advice and kindly criticism ; but most of all by your literary contributions. We will feel your loss keenly,^but sincerely hope that as you depart from our Alma Mater your interest in the Literary aawww.iili 11 in iwip'mi' «ni|n / THE MERCURY. 119 Journal, whose standard you have done so much to maintain, will not cease, and that you will continue to give us your aid. An article or two from our alumni in each edition adds dignity to the paper, and insures the student body and the alumni that you are still interested in the welfare of your College Journal. Not only do the students enjoy reading the articles of our alumni, but they become more desirous of producing a writing worthy of publication in the same paper. Since we know your time for departure has come, and that you have reached the coveted goal, and are now ready to en gage in the real battle ot life, we bid you God-speed, and hope each member of the class of 1906 has chosen a vocation that will be a source of continual pleasure to him. Sincerely, " THE STAFF." REVIEW. We now stand at the close of another college year ; a year has past that will never return; we have passed through a stage of our college course which we shall not ex-perience again, however much we may wish to do so at a future time. We hope that they are not among us, who can not say that this was the best year of their lite. If there should be those who can not say this, surely their environment this year has not affected them ; either the individual did not have the capacity, or the spirit too weak, for doubtless it was present, as a slight glance backward will readily show, from the very beginning until this the end. In truth this has been the condition all over our fair land, but especially we can say this of our own dear Alma Mater. This year she has enrolled more students than ever before—men who promise to support high purposes and to make real men. Also she has played no little part in the intellectual realm. Her students have main tained a high standard of scholarship; they have shown an unusual interest in matters of inter collegiate as well as collegi-ate concern; in almost every literary pursuit a new standard has been set up. Not only along intellectual lines has she been so successful but physically as well. Her athletic teams 120 THE MERCURY. deserve the highest praise; they have not only borne the flower 'bt victory from the accustomed places, but have cap-tured new" trbphies with which they adorn the fond days of old. 'So Without hesitation we can say that this year has been a' grand success, but our ideal has "not yet been realized, there-fore, let each one come back next year with a stout determi-nation to reach higher. The very fact that we have your subscription To THE ALUMNI. , , . • , . * , i shows that you are interested in us, but we would more than appreciate an article from your, or a word of criticism. 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Issue 44.2 of the Review for Religious, March/April 1985. ; Provincials as "Cultural Revolutionaries" The Community Prayer of Religious Lay Associate Programs Volume 44 Number 2 ° March/April, 1985 R Evmw ~:OR R r:LIGIOUS (ISSN 0034-639X), published every two months, is edited in collaboration with the faculty members of the Department of Theological Studies of St. Louis University. The editorial offices are located at Room 428; 3601 Lindell Blvd., St. Louis, MO 63108-3393. R~:vl~:w FOR RELiGiOUS is owned by the Missouri Province Educational Institute of the Society of Jesus, St. Louis, MO. © 1985 by R EV~EW FOR R ELtG~OUS. Composed, printed and manufffctured in U.S.A. Second class postage paid at St. Louis, MO. Single copies: $2.50. Subscription U.S.A. $10.00 a year; $19.00 for two years. Other countries: add $2.00 per year (postage). For subscription orders or change of address, write REVIEW FOR RELIGIOUS: P.O. Box 6070; Duluth, MN 55806. Daniel F. X. Meenan, S.J. Editor Dolores Greeley, R.S.M. Associate Editor Iris Ann Ledden, S.S.N.D. " Review Editor Richard A. Hill, S.J. Contributing Editor Jean Read Assistant Editor March/April, 1985 Volume 44 Number 2 Manuscripts, hooks for review and correspondence with the editor should be sent to REvl~:w voR RELIGtOUS; Room 428; 3601 Lindell Blvd.; St. Louis, MO 63108-3393. Correspondence about the department "Canonical Counsel" should be addressed to Richard A. Hill, S.J.; J.S.T.B.; 1735 LeRoy Ave.; Berkeley, CA 94709. " Back issues and reprints should be ordered from R EVlEW FOR R ELIG~OUS; Room 428; 3601 lAndeR Blvd.; St. Louis, MO 63108-3393. "Out of print" issues and articles not published as reprints are available from University Microfilms International; 300 N. Zeeb Rd.; Ann Arbor, MI 48106. Transformations in Religious Commitment .Patricia Wittberg, S. C. Sister Wittberg teaches sociology at The College of Woosier; Wooster, OH 44691. Her previous article in these pages was "Sociology and Religious Life: Call for a New Integration" (Novem-ber/ December, 1983). It has long been obvious that the post-Vatican II period of experimentation and renewal has been marked by .a precipitous decline in the numbers of religious men and women--reflected both in fewer entrants and in a massive exodus of current members. Some observers have attributed this to the perni-cious effects of the reforms themselves,t others to the failure 6f congregations to enact even more reforms, or to enact them more quickly.2 Which of these assessments is more accurate has recently resurfaced as a point of debate, for the shrinkage of communities and their increasing median age were specifically Cited by Pope John Paul II as reasons for the current study of American religious. In this article I hope to explore the role of group commitment mechanisms in the retention or loss of members in religious orders. Two concepts which will be useful in this endeavor are "intentional com-munity" and "association." An intentional community may be defined as a group of persons living together on a more or less permanent basis, who voluntarily surrender control Over some choices which are normally considered private (the focus and means of sexual expressio.n, choice and schedialing of. work, property ownership;and so forth) for the sake of establishing a whole new way of life. Intentional communities call for more commitment than do. other groups, demanding the investment of one's self as well as one's resources of time, money and talents. This investment, ideally, is not shared with other competing organizations, but belongs to the intentional community alone. In contrast, an association is a group of persons who have invested a certain 161 162 / Review for Religious, March-April, 1985 amount of their resources in the attainment of some common goal or Objec-tive, but who retain more personal autonomy and competing loyalties than would be possible in an intentional community.3 It is the contention of this article that some religious cong~regations--or at least a portion of their members--are moving from an intentional community model of group commitment to an associational one. This transition involves a fundamental change in the character of those religious orders that attempt it, and an examination of what this transformation entails is, therefore, essential. As an aid in our research, we might apply several very good sociological investigations of intentional communities such as the nineteenth-century Shakers and the Oneida Community, or the Bruderhof, a twentieth-century Hutterite group in New York.4 Which of these groups made similar transitions from intentional communities to associations? What happened to them after-ward? How did other intentional communities retain their original commitment structure, and what were the consequences of this retention? The Role of Common Ideology In her study of nine successful nineteenth-century communes (i.e. those that had lasted longer than one generation), Rosabeth Moss Kanter listed the problems that an intentional community must resolve in° order to survive. Steps have to be 'taken to insure that the work necessary for economic self-suf-ficiency (gr.owing food, making craft items for sale, and so forth) is done, that decisions are made to everyones' satisfaction, that close,.f~lfilling and non-ex-clusive relationships are established among members, that new members are recruited and socialized, and that individual uniqueness and autonomy are expressed in a way not destructive to the unity of the group. The self-renuncia-tion involved in these tasks raises the possibility that some individuals will be tempted to withdraw from the community if its demands get to be "too much." To avoid this danger, the members must be encouraged to share a common ideology or world myth that would make them want to subordinate their personal interests to those of the community as a whole.S Once internalized, the group's cosmic myth infuses all of a member's actions with meaning and directs them toward the common goals: I feel that if I have overcome my tendency to return an angry word when a Brother has spokento me, I have resisted the evil spirit. 1 have struck a blow for winning back part of the universe for God Almighty.6 In general, those who study intentional communities agree that groups which are able to maintain their common world view will survive, while those which fail to do so will disappear. The profusion of competing ideologies in twentieth-century America makes this especially difficu!t. As long as the .origi-nal founder of the group is ~alive, his or her charismatic presence, may be enough to maintain the cosmic myth. Howex~er, the founder may lose this charisma over the course of the years, or may die. Intentional communities that are successful in weathering the crisis of their founder's death or fall from Transformations in Religious Commitment / 163 grace are those which have evolved additional, supplementary techniques to foster their sustaining ideology. These usuall~ include common ritual and traditions, common work and recreational activities, boundary maintenance, self-renunciation and sacrifice. Common Ritual and Traditions Sociologists since Durkheim have recognized the importance of ritual celebrations in uniting a social group. As Kant'er expressed it: These rituals both express and reinforce jointly-held values, and represent ways ~f coming together as a group, of feeling closer to One another. For this reason, group rituals are often the most significant and important aspect of community life to members, for it is here that the higher, transcendent meaning of living in utopia is affirmed .7 Successful intentional communities evolved a set of rituals around almost every event: All important occasions in the Bruderhof are marked by a love meal .The dining room tables are arranged in a horseshoe, spread with white tablecloths and specially decorated; the dining room is lit by candles . Everyone gathers outside before the meal. TheY sing songs and walk into the room together.8 Pentecost. is especially important . A huge fire is lit which is the symbol of the burning up of the old and the hope of the coming of the new? These rituals ma~ enact the central aspects of the communal ideology, or they may have more seemingly trivial meanings. The important thing is that, by the regular and frequent group performance of the ritual, the underlying ideology which gives meaning to, the entirety of group life is reaffirmed. Togetherness in Work and Play It is also necessary that the members of an intentional community become emotionally attached to each other as though they were members of one family. Indeed, as Kanter remarks, family terminology such as "Brother" or "Sister" is Often deliberately used to refer to one's fellow group members,t° The development of this familial attachment is facilitated in many groups by requiring that everyone work together at the same limited number of tasks, rather than allowing members to leave daily for eight hours or' more of work outside the community. Common recreational activities also strengthen group family bonds: Perhaps the most memorable thing about the Bruderhof is the singing . There is a song for every mood, every event, every occasion. There are winter songs~ summer songs, morning songs, evening songs, folk songs, love sofi,,gs, birthday songs and wan-dering songs . The singing itself is beautiful and mowng, with effortless three- or four-part harmony on every song.t~ Eating the main meal, or all the meals, ~ogether can also serve a unifying purpose. As would be the case with any family, the more frequent and all-encom-passing the contact among group members, the more intense their mutual 164 / Review for Religious, March-April, 1985 attachment is likely to be. Intentional communities that are scattered over several locations must get together very often in order to keep their union alive, Zablocki remarks that the three American Bruderhofs both visited and inter-changed residents frequently, and also ran up large telephone bills in calls from one hof to another. A reverse side to this emphasis on family style unity ~equires that steps be taken to root out particularistic attachments which might otherwise lead to division within the group. Historically, monogamous marriage has been a barrier to the full unity of an intentional community, for it establishes compet-ing loyalties in the members. As both Kanter and Coser point out, intentional communities have usually encouraged either celibacy or promiscuity as alter-natives.~ 2 Another frequently used tactic is to discourage "too-close" friendships that shut out the rest of the members. Boundary Maintenance In addition to building up feelings ,of mutual attachment among members and ritualizing the group's unifying myth, care must also be taken to'isolate the community from those aspects of American society which embody competing ideas, attachments and values. Limitations are accordingly established on con-tacts with butsiders (including, especially, non-group parents and siblings of members). In the Bruderhof, most members rarely left the community, and even television watching was done infrequently:" ~ Great care is taken to see to it that the children never h.ear visitors, delivery men or other outsiders say a dirty word. Play with neighborhood children is discouraged. The adult members seldom retain membership in any outside organization, and at one time even their mail was censored and their newspapers and magazines were checked for objec-tionable material which was clipped out,t3 A sense of we/they is deliberately fostered, and the community is Often tbld that it represents a higher, purer way of life which must not be polluted by contact with the uninitiated. ~ An effective way of reinforcing the distinction between in-gro~]p and out-gi'oup is the wearing of distinctive clothes by community members?4 Still another is their development of a distinctive vocabulary to refer to particular activities or at'titudes?5 Finally, it is a good idea if the intentional community can become as "'institutionally complete'~ as possible, so that it depends very little on the outside world for goods and services. This is especially true in the area of education. Many intentional communities attempt to educate the children of their members in separate schools, in order to keep them from any polluting contact with the dutside world: Adult members who desire to add to their education may be forbidden to do so, or limited as to the institutions they are permitted to attend. The Death and Rebirth of the Self A powerful technique for internalizing the world view of an. intentional community is to die to one's old identity and to be "reborn" into anidentity Transformations in Religious Commitment conferred by the group. The Bruderhof novice is. isolated from his past and from his distinctive roles in the out-side world. A woman with psychological training was criticized every time she discussed Something in psychological terms: She was told that this was going to be a major barrier for her to overcome. She was also not allowed to have very much contact with a Sister who had gone to graduate school with her. A woman with an exceptionally beautiful voice was in the habit of bursting into song while sitting alone out of doors or at work. The community made her stop this in order to chastize her ego . Weakening the identity is furthered by the deprivation of choice . The commu-nity decides for [the member] what work he shall do. He has, at least after taking the novitiate, no money of his own. He must ask even for simple necessities like toothpa, ste =. or shampoo.!6 This loss of identity begins ~vith the new member's assumption of his/her guilt and individual worthlessness, often helped along by required self-criticism sessions. Once their old identities are renounced, the individuals receive their entire status and a new sense of worth through the group. A member may, in s6me groups, even receive a new name as a symbol of his/her'new self. With this new source of status and sense of self-worth; as Kanter states, one's self-esteem-depends on unswerving commitment to the norms and values of the gl'OUp.17 Sacrifice A final activity which can be used to deepen a group's commitment to its underlying ideology is to require some sort of sacrifice, When living out the intentional community's world view requires the renunciation of sex .or personal adornment and the adoption of a generally austere lifestyle, the value and sacredness of the cosmic myth is enhanced.18 Members actually find a great deal of joy in undergoing the privations, and often miss them when life becomes easier: That was one of my ti'oubles, giving up clothing. Certain skirts. One velvet skirt 1 had [laughing] oh, how 1 loved that velvet skirt! [Q~ Why did you have to give it up?] Well . we were made to feel., that you shouldn't want something particularly pretty and that looked well on you, that compliments you. This was pride . In order to belike God would wish you to be, you would give up these things. Well, 1 remember 1 struggled withthis and finally one day I was able to march over with a few of these things and my velvet skirt. And I just felt, when I expressed this to [the Housemothers] they rejoiced with me.~9 The Latent Danger in Successful Survival Mechanisms While the five~ mechanisms described above do strengthen the common ideology that had first drawn the members together, they can sometimes become so successful in themselves that the original vision becomes,secondary. The traumatic prospect of !osing all of one's friends may .be sufficient to persuade a doubting member to remain in the community even if he/she no longer ascribes to its worldview. The common pooling of economic goods may strongly discourage a member who has had no occasion for the personal use of money for years from leaving and having to find a self-supporting job.29 166 / Review for Religious, March-April, 1985 Others, who have not read a newspaper or watched television for several years, may remain in the community because they feel unable to, cope with the unfamiliar outside world.2! Thus, with the passage of time, it may be debatable whether members truly believe in the founder's worldview, or whether they remain because they fear what would happen to them if the~ left~ To avoid this loss of fervor, attempts may be made to rekindle the primal emotional commitment to the group's worldview. Many sociologists have pointed out, however, that unity based solely on emotional feelings is noto-riously ephemeral. Most groups tend either to evolve into a cornmunity based primarily on socially-integrative mechanisms, or else gradually to relax into a looser association in which "members regain virtually full personal autonomy and the commune becomes a cooperative venture in support of its members' individual self-interests. Many of these latter types last for two or three decades, but rarely are they able to produce a second generation."~2 Reflections and Applications The research quoted above has obvious implications for religious life. The integrating mechanisms used by the successful communal experiments strongly resemble certain practices followed, today and in the past; by many religious communities. Furthermore, sociologists who have studied intentional com-munities stress that such value-reinforcing techniques are indispensable if a group's unique world view is to be preserved in the face of the competing values of American pluralistic society. Religious congregations who wish to remain intentional communities without the aid of common ritual, the limita-tion of members' apostolates; boundary maintenance and sacrifice are doomed to failure. Use of these techniques, however, risks the usurpation of the cosmic myth itself. This paper began by contending that some religious communities are responding to this dilemma by abandoning the model of the intentional com-munity altogether and moving toward the less-demanding "associational" model of commitment. Individual religious today often work and live sepa-rately, and come together only periodically foi- prayer or discussion meetings. Whereas intentional religious communities had to adhere to geographical lim-itations in order to preserve their unity (with congregations restricting their members to a particular diocese or a given set of schools or hospitals), the looser associations might be based on some common interest (e.g., social justice, nuclear disarmament, or charismatic prayer forms.) Models for this might be groups such as Pax Christi or NARW, whose members are'.building links of mutual acquaintance that span the continent. Future historians of religious life may see this movement toward association as a radical redefinition, led by the Spirit, of what "religious life" means. Such redefinitions are not new to the Church. Each of the major traditions of religious spirituality--the Benedictine monastics in the fifth century, the mendicant orders in the twelfth, the Jesuits and the Daughters of Charity in the. Enlightenment era--are the Tkansformations in Religious Commitment results of similar communal adaptations to.societal changes not addressed by previous forms of religious life.23 In this way, the Holy Spirit moves and breathes in the Church, and the trend toward looser associations in place of intentional communities can simply reflect the results of prayerful discernment of God's call to a new dimension of service. As was the case in other times of redefinition, the new wine may not fit in the old wine skins. If a congregation chooses the associational model of commitment, therefore, it is necessary to reexamine what, if anything, the evangelical counsels would mean in this new context. Opening the group's membership to married couples may be feasible, since the competing loyalties of marriage would not be as detrimental to these new, less-demanding associations as they had been to the more intense forms of communal living. In fact, since the newer types of association will not provide the emrtional ties and feelings of familial attach-ment which the intentional community had, more and more of the original members may welcome the opportunity to marry and yet to remain in the congregation. The vow of poverty would then have to be reevaluated in the light of providing for members' children, or if members were expected to rent their own apartments and keep their own bank accounts. The congregation would also have a lessened mandate to require obedience from individuals who had competing job or family obligations. With their unifying worldview less carefully shielded from outside influences, members, might refuse to " comply with requests from the congregation, if these infringed excessively .upon their own freedom. There are several dangers in choosing a less intense type of communal commitment. The congregation will risk breaking up completely as its members are distracted by new loyalties: as Zablocki pointed out, few such organizations survive more than two or three decades:22 Also, Canon law (and the I.R.S. !) may not consider these new forms of community living to be tr~uly religious life. The legal ramifications of this have to be explored by both civil and canon lawyers. Loss of tax-exempt status may imperil some of an associa-tion's ministries; loss of canonical status may result in less support'from the institutional Church. Another extremely important question is whether or not an association of religious will be perceived as essentially different from groups devoted to transcendental meditation or saving the whales. Potential members may well question why they shouldbother joining at all, should the association cease to present a distinctive witness to the rest of American society. Finally, an association will not serve as the sole, or even principal, provider of the affilia-tive needs of many of its members: as mentioned above, combining marriage and membership may be the more desired option. For a woman religious over forty, hrwever, the "freedom" of association members to marry may seem a cruel joke in a society where an unbalanced sex ratio and the attraction of men to youngei~ women renders the likelihood of her marriage extremely improba-ble. 24 To compensate for the emotional closeness which her former intentional community can no longer offer her in its new associational form, such women 161~ / Review for Religious, March-April, 1985 may find themselves clinging to family members for support, or, :increasingly, isolated and alone, In the face of the dangers of associational commitment, many religious may feel that there is still a place for the intentional community lifestyle in providing ministry and witness in the Church. If the research on previous intentional communities is to be believed, however, it is impossible to maintain such a lifestyle without integrating practices to strengthen the members' com-mitment. Religious orders that elect to retain or readopt the traditionM prac-tices which had so effectively united pre-Vatican communities will face their own set of dangers. The .tendency, mentioned in the preceding section, for these practices to become sufficient in themselves, and to displace the ideals they were originally designed to protect: will still exist. It was precisely this displacement, of course, which had sparked the post-Vatican movements to return to the spirituality of one's founder in the first place. In addition, prac-tices such as isolation from the outside world and self-renunciation rituals have become suspected of destroying members' personalities and mental health. Communities adopting or retaining these techniques will have to deal with charges that they are fostering immaturity, personal dependency, and other psychological ills.25 A Third Alternative Religious life appears to be trapped between the Scylla of a psychologically-destructive intentional community which tends to become an end in itself, and the Charybdis of an ultimately unstable and gradually co-opted association. A third alternative, however, may be possible. Efforts could be made to use the insights of the research quoted here in constructing integrative mechanisms more adapted to late twentieth-century American culture, taking steps to insure that these mechanisms remain valued means to maintain the founder's char-ism-- absolutely necessary in a group of s6cia!ly dependent human beings, but open to change and replacement lest they become ends in themselves. A congregation at.tempting this alternative would first of all sponsor workshops, seminars and weekends (parallel to the psychologically-oriented conferences on mid,life crisis, burnout, and so forth) which would sensitize its members to' the fundamental necessity of ritual, "common times" of togetherness, and other techniques of group unification and identity affirmation. Particularly ~successful techniques developed or discovered by onegroup might be shared with other groups within or outside the congregation. Policies would be enacted ¯ .by the General Chapter requiring that a certain minimal number of these practices be chosen and implemented by members living in a local house, a city or a region. The leadership of the congregation would need to be empowered to call to accountability those members who persist in isolating themselves from the community. The dilemma of how to avoid the disintegrating effects of diversified minis, tries--while keeping their benefits of individual personal growth and flexible T~ansformations in Religious Commitment response to social needs--would also have to be faced. Once the membership and leadership of a congregation were sensitized to the pressures and competing loyalties that inevitably devolve upon any member who accepts a remote or a nontraditional ministerial position, steps could be taken to minimize these effects. The member might be required to return to the congregation during the summer, for example, to engage in the work onlyfor a limited number of years, or to live with congregational members even if not working with them. The role of sacrifice in uniting a community may also provide possibilities for creative~exploration. Periods of congregational service, whether in leadership or in supporting roles, might be one form of sacrifice; budgetary cutbacks to support Some congregational work among the poor might be another. In any event, religious congregations which wish to remain intentional communities, and .yet avoid the traps into which such communities have fallen in the past, must develop the sociological sophistication to choose the integrating mecha-nisms most suited to their needs and those of their members. Individuals must be encouraged to study and research these techniques; degree programs and summer institutes need to be established to make this possible. Conclusion The dichotomy between intentional community and association which has been developed in this paper marks, in reality, two poles of a continuum along which' most religious communities currently exist. In the ongoing process of moving back and forth between these poles, not all bfa congregation's members are likely to agree, either on the degree of intentional community that remains appropriate for their charism and ministry, or on the customs and practices to be used in achieving it. Communities may even.decide to divide, formally or informally, into subgroups according to the intensity and style of the integrating practices they desire. Wherever on the contihuum~a congregation ultimately finds itself, to the extent that elements of an intentional community are pres-ent, mechanisms will have to be developed in order to safeguard its unity against outside pressures. To the extent that the group resembles an association, the problem of reconciling the affiliative and emotional needs of the individuals with continuing and active membership in the congregation will have to be faced. There is undoubtedly room in the American church for varieties of religious life which exhibit many different degrees of communal or associational com- " mitment. This article has argued, however, that it is extremely dangerous for the ministerial effectiveness and the very existence' of a congregation not to recognize and choose freely the type of commitment proper to its founder's charism in the late twentieth-century United States. Only by realizing and acknowledging the strength~ and weaknesses inherent in the type of commit-ment they have chosen--which presupposes that they know which one it is---can the strengths be emphasized and the weaknesses minimized. This paper is a call for the integration of previously ignored sociological insights 170 / Review for Religious, March-April, 1985 into the self-study of American religious communities. For some, their very survival may depend on it. NOTES ~James Hitchcock, ~Vocations Holding Up in Traditional Communities" in The Catholic Uni- ¯ verse Bulletin, Cleveland, July 6, 1984, p. 10. * 2Sara Harris, The Sister: The Changing Role of the American Nun (N.Y.: .Bobbs Merrill, 1972), pp. 137-8. 3Benjamin Zablocki, Alienation and Charisma (N.Y.: Free Press, 1980), Chapter 6. 4Sources for my informa[ion on these groups include the following: Rosabeth Moss Kanter, Commitment and Community (Cambridge, MA: Ha~rvard University Press, 1972), Lewis A. Coser, Greedy Institutions (N.Y.: Free Press, 1974), and Benjamin Zablocki, The Joyful Com-munity (Chicago: University of Chicago Press, 1980). ~Bennett M. Berger, The Survival of a Counterculture (Berkeley: University of California Press, 1981), p. 124. 6Zablocki, p. 29. 7Kanter, p. 47. 8Zablocki, p. 39. 9Zabl~cki, p. 52. 10Kanter, p. 46. tlZablocki, p. 47. t2Kanter~ p. 44; Coser, p. 31. ~3Zablocki, p. 172. t4Kanter, p. 84; Zablocki, pp. 129-30. ~Kanter, p. 84; Zablocki, p. 259 ~6Zablocki, p. 250. tTKanter, p. 103. ~SKanter, p. 76. tgZablocki, p. 185. 20Kanter, p.80; Zablocki, p. 281. 2tZablocki, pp. 282-3. 22Zablocki, Alienation and Charisma, p. 289. S¢ also Herbert Schmalenbach, "The Social Category of Communion." 2JJoan Chittister;~ O.S.B., Women, Ministry and the Church (Ramsey, N J: Paulist Press, 1983) ¯ p. 28. 24Tish Sommers, "The Compounding Impact of Age on Sex,, in Ovil Rights Digest, Fall, 1974, pp. 2-9: ~sZablocki, Alienation "and Charisma, p. 325. Jonah and the Vine M. Basil Pennington, 0 C. S. 0 No stranger to these pages, Father Pennington continues to reside and write in St. Joseph's Abbey; Spencer, MA 01562. The nineteenth century was a great time for religious life. At its opening, empty and ruined cloisters stood everywhere in Europe, the fruit of the Pro-test~ nt Reformation and the French Revolution. By the end of the century not only had many of these ruins" been restored with the renewal of the ancient monastic and religious orders but many new religious institutes had come into being: With the opening of the twentieth century these institutes were stretching out to all parts of the world calling the whole human family to spiritual rebirth and renewal. Then suddenly their spirit ~ seemed to really catch on, and the King of Nineveh rose from° his throne and called all to renewal--good Pope John called down the Holy Spirit in a new Pentecost for all humankind. It was disconcerting. Not only had the institution that was to be called to renewal taki~h the lead, but the Spirit seemed to know no bounds. There was a great spiritual renewal among the other religions of the world, and soon spiritual masters from Hinduism and Buddhism were within what we once considered our enclave, calling forth our young men and women, our.prospective members. ¯ The Lord had given us our consoling vine. It shot up overnight. Remember the burgeoning novitiates after the Second World War, the great novitiate buildings we put up in the fifties and sixties--the ones that stand empty now or serve as .conference centers, or which our Buddhist and Hindu brothers and sisters have taken off our hands? Our vine was suddenly cut down. And we sir on our hill, in our little shelter (our new social security benefits?) and gnash our teeth, or we try to keep on doing what we were doing before, with little of the means and less of the fruit, because we are always more and more out-of-date. ¯ Well, not all of us, maybe, but how many of t~s? 171 172 / Review for Religious, March-April, 1985 One of the things we can note in the closing lines, of the Book of Jonah: as God calls him to universal compassion there is in him no breath of conversion. He who had called others--so successfully to conversion, himself will not convert. He sits there in his bitterness. We who have so successfully called the Church and the human family to spiritual renewal have we ourselves ~heeded the call of the Council to true spiritual renewal? Or have we just tried some "adaptations" and .now in our bitterness blame them for our present plight. The publication of the new Code of Canon Law offers us an opportunity to be again confronted, rather directly and concisely, by the message of the Second Vatican Council: a call to religious to be religious. (Religious comes from the latin word: religo, to be bound again bound again to God, most intimately.) The opening canon in the section on religious tells us that our life is for those "who follow Christ more closely under the action of the Holy Spirit"; it is a life ."totally dedicated to God who is loved most of all . dedic~ited to his honor, the upbuilding of the Church and the salvation of the world" (Canon 573). It is "through charity to which the counsels lead that [we] are joined to the Church and its mystery in a special way" (Canon 573). When the code comes to speak of the obligations of religious it states first th'at "religious are to have as their highest rule of life the following of Christ as proposed in the Gospel" (.Canon 662). Then it goes on to state that "contem-plation of divine things and assiduous union with God in prayer is to be the first and foremost duty of all ~religious" (Canon 66.3). When it comes to speak about novitiate formation, it says not only that "the novices are to be led to cultivate human and Christian virtues . to be prepared to cultivate the worship of God in the Sacred Liturgy . to be instructed to read and meditate on the Sacred Scriptures" but also "to be instructed to contemplate the mystery of salvation" (Canon 652): Conte~mplative union with God is for all religious, and novices are to be effectively taught how to open their lives to the contemplative dimension of prayer and life. There was a very interesting developmen~ at the Second Vatican Council (P, ope Paul insisted constantly that the'Code of Canon Law is to be but the practical implementation of what the Spirit had said to us in the Council--a ¯ call to constant renewal). At the first session a long treatise on religious life was offered to the Council Fathers, some one hundred thirty pages. The commission was told to boil it down. They returned to the second session~with thirty five pa, ges. Again, the word was to boil it down. At the third session the Fathers found at their places a brief document of nineteen propositions, very much what we have, with a couple of added paragraphs on monastic life. This,new schema had a very long fo0tnote--almost half as long as the whole text. In this footnote the writers explained that the threefold distinction in regard to religious life that had come into common use from the teaching of Aquinas and was found even in Pius Xll's Humani generis, namely active, contemplativ~e, and Jonah and the Vine / 173 mixed, was not to be retained. There could be no such thing as a simply active religious life. All religious, by the very nature of religious consecration through religious profession, were called to contemplative union with God. Some were. to:be "mere" contemplatives." Others were called to pass on the fruits of their contemplation in apostolic ministry. This very significant shift, a real call to renewal, has been largely~ missed. The code spells it out very clearly. Will we hear? We can continue to sit apart in our pathetic little structures and bewail the fact that no one is paying any attention to us any longer, and leave renewal to ,:the laity, the hierarchy, and the clergy--and to the other religions! We can watch creative, new !ay ministries take on our former missions--in itself not a ¯ bad thing at all. We can watch our most promising youth, who really want to do something to make a difference in a world that is hell-bent on global destruction, respond to the call of the great swamis and roshis who practice what they preach, and of the new prophets who have caught the universalist vision and call for global.unification--perhapsnot such a good thing. But the reality of it all is that we, the sons and daughters of the Book, have, in the intimate revelation of God in Christ and in the empowerment of the sacred tradition and the sacramental life, so much more to bring to the human family. It will only I~e when we teach the fullness of the call of the Gospel, so powerfully re-enunciated in the Second Vatican Council, and actually live what we teach, that we will be credible and effective and attractive--in the right sense of that w.ord--again; The great progenitors of the Second Vatican Coun-cil were, first, John Henry Cardinal Newman, who reminded us that doctrine-- and all else in a living Church--keeps on developing. Hence, we cannot stop with Vatican II, but before we advance beyond it, we have at least to get what it has given us. Can we honestly say we have really absorbed the teaching of the documents of Vatican I19. Certainly I can't, and I have been working with them steadily for over twenty years! Second was Teilhard de Chardin, whose call was ~to a new level of consciousness that integrated the whole of creation, centering all in the heart of Christ; in the awesome power of Divine Love that was poured out in our hearts in the Holy Spirit who groans within us to be free to do mighty things in and through us: things of prayer and worship, things of empowerment and life. Have we heard Newman and Chardin? Are we stretching to keep develop-ing, and expanding our loving concern and our creative vision to the whole of. the human project, the divine creative project? Sad to say, not a few monasteries, not a few religious'institutes look a bit like Jonah on his hill, under his little structure, with his wilted vine lying prone across the opening. Elderly monks and religious seem to be saying: "Enough! I won't begin anew. I have done enough. Let it die with me. After all my years ¯ of service they rush on to new things and take no notice of all I have done." Maybe the younger religious don't realize it, but the charism of the com-munity, that precious gift to the Church and the human family, is incarnate in 174 / Review for Religious, March-April, 1985 the seniors. However, can we blame the younger ones (who are often all too few or even non-existent), those in whom the call to share this same charism is awakening,if they do not see it when the seniors allow it to be hidden under the bushels of structures and attitudes that do not let its light shine forth? The Second Vatican Council, or rather the Holy Spirit speaking through the council, asked us to bring this precious heritage into confluence, or we might even say confrrntation, with the signs of the times. Sure, that is going to cause upheaval or at least unrest and some tension. But what is the alternative? To sit with Jonah in our shack and groan? Renewal .is going on among the laity. They are taking on many of the tasks and missions that ~religious have done so well. And perhaps they are even doing them more effectively in a secular world. Renewal is going on among the Eastern religions and their renewed "religious," the swamis and gurus and roshis, seem to be more effectively serving, and attracting to their ranks, the fine young people who used to enter our novitiates. (How often when standing listening to an impressive young TM teacher or an EST seminar leader or a "Moonie" who has just earned his PhD at Harvard, have I thought to myself: this young man would surely have been a Jesuit in the pre-Vatican II days.) ~ Are we going to watch all this as passive spectators, cheering it on, or worse, lamenting over it? Or are we going to be open to the spirit of Newman and Chardin, adapted to our own particular charism, a priceless gift of God to the Church, and take full part in the tremendous spiritual renewal of our times which we in,great part are responsible for inaugurating? Even if there is a wonderful spiritual renewal taking place in many corners of our society and our globe, they are still just corners. Depressing, competi-tive, greedy materialism is the rampant reality. Millions and millions still are not in touch with the spiritual dimension of their being, and know only ultimate frustration. There is plenty of work for us all. The new code says our consecrated life is to be "an outstanding sign in the Church--and beyond--foretelling the heavenly glory" (Canon 573)--giving to the human person something big enough to call him or her forth fully, and to make life truly worthwhile. This is our call. And so--what now? Provincials as "Cultural Revolutionaries": The Role of Provincial Superiors Today Gerald A. Arbuckle, S.M. Father Arbuckle has become a more frequent and influential contributor to our pages of late. The present article continues his study of government in religious communities considered under particular aspects. His earlier study, ~General Government: Its Leadership Role Today" appeared in the November/December issue of 1984. Himself a member of his congregation's General Administration, Father Arbuckle resides, and may be addressed, at their headquarters: Padri Maristi; Via Alessandro Poerio 63; 00152 Roma, Italy. ~nnovation is at the heart of survival and growth. Without innovation in response to rapidly changing conditions, human groups stagnate and die. This is true of business firms, of local and national economies. It is also true of religious ~ongregations, of provinces within the congregations.l Religious exist to serve the Church. They are to be concerned not just for the survival of their own province and congregation, but in particular they are primarily oriented to spearhead pastoral and spiritual growth within the Church. They are to be specialists in innovation: "Their whole lives are dedi-cated to God's service." Religious are to show forth "boldness of initiatives."2 In quite expressive language, the document Mutuae Relationes emphatically insists on the innovative role. of religious:~ there is need "to devise new, inge-nious, and courageous ecclesial experimrnts under the inspiration of the Holy Spirit . A responsiveness rich in creative initiative is eminently compatible with the charismatic nature of the religious life."3 Innovation is the generation, acceptance, and implementation of new ideas, pastoral methods or servibes, whatever can help develop within ourselves and in others the kingdom of God. Application and implementation are at the core of this definition; it involves the ability to change or to adapt.4 Easy enough to define innovation. But how does innovation take place? What role do major superiors, especially provincials, have in stimulating change? 175 176 / Review for Religious, March-April, 1985 This paper is an attempt to answer these questions. I propose to approach this key topic by: -summarizing recent management studies on how innovation takes place; -summarizing relevant research conclusions of applied anthropology; -applying these insights to the role of provincials within religious congre-gations. I believe provincials today face challenges,that their predecessors rarely confronted prior to Vatican II. They are called to be change-agents within their congregations; in fact, I believe the future of their congregations might well be said to rest in their hands. But, through no fault of their own, they often do not know what to do. If they do know what to do, they often do not know how to go about stimulating innovation. Japanese and American Business Cultures During the world's tough economic years after 1978, the picture on either side of the Pacific Ocean was remarkably different: soup kitchens in Detroit contrasted vividly with an apparent freedom from economic depression in Japan, where business firms exported more and mo?e the things that Ameri-cans made once upon a time. Some people almost in a fit of hysteria have called for more protectionism against the "Japanese m~nace." Saner minds, however, do not blame the Japanese or the tardiness of the American govern-ment to build trade barriers, but they blame the limitations of America's managerial culture.5 Recently I noticed a bank advertisement in O'Hare air-port, Chicago, which stated: "In Chicago, nothing takes off faster than a Good Idea." This is not as accurate as it should be, simply because the Ameri-can culture at large, and the management sub-c.ulture, are not as conducive and supportive of innovation as is the Japanese cultural system. Several man-agement experts, therefore, have concentrated their research not so much on the psychology of industry or business management, but on the anthropology of culture and culture change in relation to business action.6 By culture we mean that network of common meanings ~and values that is deeply rooted in the corisciousnessiunconsciousness of a group of people. This network gives life to distinctive structures and institutions, myths and symbols. The symbols of a people have many.meanings that are deeply real to those who share them; they give people a sense of identity, security, purpose. But since they are derived so much more from the heart than the head they are difficult for outsiders to grasp and describe. What are the significant differences b~tween the two business cultures? There are two key variables the individual or potential innovator and the group--and both are given different emphases in the two cultures. Both cul-tures stress the importance of change-agents or innova!ors, that is of people who are gifted with the "art of anticipating the need for, and of leading, productive change."7 In Japanese culture, innovators evoke change in and through the harmonious support and active participation of the ~roup. L~yalty Provincials as "Cultural Revolutionaries" / 177 to one's group is a most respected personal attribute. The culture emphasizes harmony not for the purposes of maintaining the status quo but for innovation. Group leaders know this and hence concentrate less on the task of production than on thee growth of good relations, morale, value~ that support .innovators within"the group. The innovators themselves do not seek to stand outside the group; they recognize that only through the active support and participation of the group itself will the ideas be implemented) But in Western business culture, reflecting the broader culture of the society, group leaders tend to stress the productive task to the neglect, of group mainte-nance activities. Theoretically there is an assent to the need for building a supportive innovative culture, but "American managers don't quite realize that what they are creating requires a lot of energy and attention from them to sustain."9 The Western culture, and in particular the American way of life, gives vigorous support and status to independence, to being "a rugged individualist." The American West may have been built by thousands of"rugged individuals spread over the vast frontier. But millions of lone rangers employed under a few thousand cor~porate roofs may not much longer prove workable."~° In this system the rugged individual, the would-be innovator or change agent, must struggle and battle alone to prove the. value .of his or her insight. The group is assumed to have what .really adds up to a negative or opposition, role. The individual, as it were, stands outside the .group; the group is not assumed to have any substantial role in helping to stimulate the innovative idea or in participating in .its implementation. In the Japanese culture the innovative idea can tr.uly be said to be the group's, though articulated at first by a particular person; .in American, or Western cultures in general, that is not the case. The consequence for Western economies of course is unfortunate. It generally takes an extraordinarily tough individual to sustain his or her enthusiasm in the face of constant passive or open opposition. Little wonder that managerial researchers complain about the deadening restraints on innovation in Western business cultures. The firms that are notably successful today in America are precisely those where the leadership recognizes that the primary task is to clarify, articulate and insist on key values: quality goods and setA, ices,: the participation of all employees in, discovering .and supporting people who have new ideas for the maintenance of quality. This task of leadership is a tough assignment. If it fails, then the business culture becomes stagnant, oppressive of innovators and new ideas.~ So, if American (and Western) businesses are to become truly competi-tive. with, Japanese enterprises, their leaders must become and remain cultur~al revolutionaries. Then the advertisement at O'Hare airport will be accurate! Innovation and Innovators: ~nsights of Applied Anthropology . Anthropologists in general have the reputation of always aiming to preserve what is traditional. If they do take that approach, it is because the' general thrUst of socio-economic development programs, particularly in Third World 1711 / Review for Religious, March-April, 1985 countries, has been in the direction of what an expert on fisheries once called "bulldozing the tropics into civilization.''~2 In the 1960s and 1970s (to a less extent) it was rare indeed for development experts to ~ake into account the fact that people are human beings and also have distinctive cultures.,The so-called experts descended as it were from on high with the "good news of develop-ment." The people had to listen "with gratitude," do what they were told and rbecome "rich and good" just like Westerners! Since so many projects have failed or are failing, there is a greater openness to turn to anthropologists to help uncover why "the good news" became "bad news," The ignorance of.the experts might have been bliss for them, but their lack of wisdom has meant immense suffering for the people, The following general conclusions have emerged from the study of anthro-pologists into the success or otherwise of development projects: 1. Changes will succeed only if they are in response to felt needs of the people. The discovery of what in fact are the real felt needs of a group of people is a long and difficult task. It is so easy for the would-be innovator to impose his own needs on people who for the sake of peace agree. I came across an example of two American volunteer development workers on a South Pacific island, who were worried by the fact that the ladies of the village had to go down a rough slope to a river to do the washing~ So, they imported cement, "convinced" the ladies that the use of the village washing tubs would be far more convenient. After the tubs had been built, the good ladies used them for one day and back they went to the river. The volunteers were annoyed, but humble enough to ask why the tubs were not used: "We like togossip about the men; If you wash at the tubs, the men will hear. Also, our backs are sore from standing at the tubs. We like to squat when we do the washing!" In order tO obtain the real felt needs, there must be lengthy and tiring dialogue based on the willingness to learn on all sides, considerable questioning and active listening by the change-agent. 2. Innovative leadership must be encouraged to emerge from within the group and be supported by the group. A girl was taken from a Fijian village and trained in the capital city in how to improve the nutrition quality of village cooking. She went .back full of enthusiasm; within a few days she was back to the old style of cooking. Why? No one in the capital thought it important to work with villagers on the spot to heip them become accepting of change and Supportive of the local innovator. The experts expected the impossible of one person. This is a critical point. Innovators or change agents are "the right people in the right place at theright time."~3 The right people are the would-be innovators because they have ideas that look beyond the established ways of doing things. By the right places we mean that the people who have to be motivated to accept the ideas are willing in fact to be motivated and to participate in implementing Provincials as "Cultural Revolutionaries" / 1"/9 the ideas. The would-be innovator and the group are not to be in opposition to each other, but are to be integrated.into a team. The task of the main leader or ~main innovator--often one who holds an official position, e.g. government officer, town mayor, village chief--is precisely to help create space for individ- ' uals to "get the,power to experiment, to create, to develop to test--to inno-vate." t4 This means that a tremendous amount of time and energy must go into disposing the group to be open to change, to be positively accepting of the innovator. There is no short cut! The more the group is encouraged to become the agent of its own growth, the more in fact it will b~ sensitive to the need for the right type of innovators. Would-be innovators tend to.fall into two broad types: those who are basi-cally loners, uninterested in the group, possibly deeply bitter about being rejected by the group. Unless they can get over their spirit of excessive individ- - ualism, such people, because of personal reasons and/or the neglect by the group, can obstruct growth. There are others; however, who have been pushed to the margins of the group's life, but who still are deeply attached to the welfare of the group and who in their own way sorrow for the sense of blind conservatism and fatalism that the group expresses. These are the people that should be very specially spotted and encouraged by the main change-agent or change-catalyst. 3. Deyelopment projects are more readily successful, if there is maximum delegation and involvement within small groups. For example, I found credit unions far more successful than large-scale business co-operatives in Fiji, because the former were village-peopled based, but the latter were firmly directed from the capital city by government officials. The people felt the credit unions .were theirs; they "owned them" by participating daily in" credit union affairs, their management, direction. But, this could be done only because credit .union values of cooperation and honesty were con-stantly articulated by the official educational change-agems. And the people were called to the accountable by their own leaders on.the basis of these values. ~ 4. The innovators must not move faster than the group. The innovator can be so far out front that the people lose confidence in the project. The innovator in this case is equivalently' demanding culture changes that require too many risks for the people; identity and security are endangered. So, the people retreat to old and familiar values 'and customs. They cannot be blamed for this. They have everything to lose, but the insensitive innovator with his skills and status may have little to lose. By way of summary, there are three indisputable research conclusions: people definitely resist cultural .changes that appear to threaten their basic securities; they resist changes they do not understand and they resist changes that are being forced oti them.~6 But these conclusions all sound so logical, so obvious. Why are they so 180 / Review for Religious, March-April, 1985 frequently ignored, in practi~ce by even the most educated and intelligent'of people? I can pinpoint four reasons in particular. First, it is not easy for many of us to realize that all change involves in one way or another culture change, that is change in values, new security systems, and more. And culture change basically is very slow. We belong to a culture that has come to assume instant answers to instant problems! It is difficult for. us.to grasp the reality that the innovation process is a combination of technical and human or cultural factors, rather than being a purely technical or mechan-ical matter. The would-be innovator requires considerable patience and open-ness to learn just how change takes place. o Secondly, leadership is so often confused, with the use of authority. It is assumed that change can take place simply by command.For example, it was decided in the mid-1940s that Fijians should have in their villages hygenic toilets of a simple design. The word went out from London, eventually reach-ing the district British officers in rural Fiji. The fine toilets were built .by the villagers, under British direction, but not used! Officials "forgot" to involve the .villagers in a decision that concerned them. True leadership aims to evoke participation. This is-often more important than what is visibly done. Thirdly, no matter how intelligent and educated the innovator may be, if he is insensitive to the dignity of the people the project will fail. People yearn to grow as people through participation in all that concerns their lives. If they are refused the chance to participate, or if they sense the innovator is out to manipulate them by going through the motions of participation, then they will withdraw from involvement and become passiveand angry observers. When I was researching in Fiji into village development, I was frequently told by colonial officials that "Fijians simply cannot handle their own affairs.': The tragedy is that the people had been told this so often that many had come to believe it. When the credit union movement was brought to Fiji by an Ameri-can Jesuit, Marion Ganey, the people showed that the colonial officials were wrong. The people discovered that they could handle their own affairs. A major factor in this movement of self-growth for the people was the deep faith that the Jesuit expressed in the people and their potential. One Fijian in village summed up what this meant for him: "When he comes into the village, even though he cannot speak our language, we feel ten feet taller and ten .years younger!" Respect for people must spring not from fine words, but from ~the deep conviction in the heart. People sense whether it is there or not. Fourthly, would-be change-agents can fall into what really is culture shock. People when confronted with a culture that is different from their own can feel so lost that they really cannot cope. They lose all sense of judgment and may well begin by acting in a thoroughly authoritarian manner in order to cope. In brief, the findings of contemporary managerial and applied anthropology studies are the same. Innovation is the key to survival and growth. Innovation flourishes in. those cultures in which innovators and people are positively interacting and participating together in implementing the new, ideas. No mat-ter what position the potential innovator holds, e.g. manager, village chief, Provincials as "Cultural Revolutionaries"/ 181 government officer, church official, member of a group, to be ultimately effec-tive he or she must be imbued with a philosophy of deep respect for the .potential of the people to be masters of their own growth. As George Foster notes: ''The ethic of helping people change their culture includes knowing what the culture is. what its processes of change are. It is ~not enough to be a competent technician, morally fortified with the unquestioned assumptions of goodness of one's profession . The ethic irivolves restraint and caution in missionary zeal. It means. [being] careful not to plan for people, but to work with them in searching for realistic answers to their problems . .It means learning to be humble, to be willing to learn . It means sympathy and tolerance . It means a genuine and unselfish desire to help., in a realistic way based on full understanding of the nature of culture."17 The warning of the wise Lao-tzu centuries ago remains universally true: "As for the best leaders, the people do not notice their existence. The next best, the people .honor and praise. The next, thepeople fear; and the next, the people hat~ . When the best leader's work is done the people~say, 'We did it ourselves.'" Challenges Confronting Contemporary Provincials The Church's culture, prior to Vatican II, was highly structured and open to little change at any level. Its mission was clear and its pastoral methods were considered to be universally validono matter what culture was being evangelized. Religious congregations reflected, this type of culture. Major superiors gave clear commands, reminding people of the importance tq maintain the rules of the community. They commanded; subjects were expected to obey. Certainly they did not expect to be consulted. It was assumed that superiors knew what was right, what God wanted. But with Vatican II superiors and their fellow "religious were reminded that together they hadto s~arch to discover what God was asking of them. Pastoral methods that were once valid could no longer be considered so in a world subject to chronic change. These new emphases and values undermined t.he security and identity of the old religious-life culture. Questions replaced answers; clear and simple command~ gave way to process. Sole authority yielded to rule by committee. We know well the malaise and confusion that hit congregations and individual religious.~a The role of the contemporary provincial is an unenviable one. How can a provincial stimulate a province to accept a culture in which the religious are open to change, effectively willing to participate in change, are supportive of innovation and innovators? In order to understand the complex nature of this challenge, I will construct a "typical contemporary .province culture." I will then summarize various possible reactions on the part of~a provincial when faced with such a culture. Since we are dealing with a cultural construct or type or model, it is inevitable that there will be oversimplifications, imprecisions. Readers can make their own additions or subtractions. A Typical Province Culture -Membership is aging; few, if any, recruits. -A significant number of religious were trained under the pre-Vatican 1112 / Review for Religious, March-April, 1985 model in which creativity and innovation were discouraged. -A significant percentage of religious are distressed, disoriented, by the theological, pastoral and spiritual emphases following~Vatican II. -The province, in whole or in part, denies that there are real manpower crises which demand positive planning and changes. -Houses are closed; pastoral works put aside, not because of creative, forward~looking pastoral planning, but because the province has run out of manpower resources. -A significant percentage of the province is spiritually uninspired and uninspiring. -Small groups of reiigious or individuals are marginalized because of their innovative pastoral ideas and practices, or because they ask out of deep love for the Church andfor the congregation challenging questions relat-ing to renewal, or because their radical religious lifestyles are uncomfort-able. to the power forces in the province.~9 -Religious strongly support decentralization of authority and personal freedom, but do not support a corresponding accountability to major superiors and to the province. In this cultural model of course there are values and practices that are in conflict with each other. In fact, it can happen tha~ in this model many religious find little of substance that they have in common. What happens when a newly elected provincial is confronted with a province'that approximates this type? He can react in a culture-shock manner or accept the reality in an ~understanding way and, adopting the operational principles that should guide any would-be change-agent (described above), proceed to help cultivate a religious-life culture that is innovative, effectively open to change, a culture in which religious support innovation and partiCipa~te in its implementation. A brief look first at possible models of culture-shock reactions of the new provincial. Again, it is important to note that we are constructing models; it is necessary to indicate emphases rather than rounded descriptions. ' 1. The Minister Provincial: one who concentrates almost exclusively on the welfare of the individual religious; planning and animation are neglected. 2. The Administrator Provincial: one who keeps to his office desk, involv-ing himself as far as possible in paper work; ministering and animation are neglected. 3. The Preacher Provincial: one who concentrates on preaching about the need for change; planning and ministering are avoided. He has an impact on no one. 4. The Laissez-faire Provincial: he opts out of all key functions. He assumes that kind words to all will produce lasting peace. Others assert leadership by default, but it is a leadership that builds up power for some strong sections of the provinre to the detriment of weaker power ~blocks. Provincials as "Cultural Revolutionaries" / 183 5. The Planner Provincial'. this is the dreamer who devises all kinds of plans for change, but avoids the nitty-gritty of organizing the imple-mentation of the plans, the hard grind of administration and the demanding task of animation and ministering to the religious of the province. 6. The Authoritarian Provinciak this is the one who assumes he can min-ister to the religious, plan, administer and animate allby himself. Refus-ing to dialogue or to delegate, he believes "it is time that religious obeyed, put their heads down and got on with the job." He may set up a variety of committees, not to hear what they say, but to get things done that he decides should be done. Given the pressures on a provincial today, we must not be surprised:if some behave in ways that approximate to one or other of these models. So great can ¯ culture-shock be that individuals may not consciously be aware of why they react in these ways. We are now in a better position to look at objectively what the functions of a provincial are today, how he or she should act in a reasoned way when confronted with the task of fostering a culture supportive of innovation. The Provincial as a Cultural Change-Agent Leadership has to do with meeting needs. Religious need a sense of spiritual purpose, they need to feel valued by fellow religious, they need to participate in decisions that affect them, they need to be stimulated to accept in an ongoing way the call toa deep union in Christ; the province has need to be cleai" as to its goals and how to realize these goals in practice, it needs a culture that is ¯ supportive of change and change agents. Provincials truly exercise leadership to the degree that they respond to these needs. We are here speaking of transformational leadership, as defined by J. M. Bums. For him: "Transform-ing leadership ultimately becomes moral in that it raises the level of human conduct and ethical aspiration for both leader and led, and thus it has a transforming effect on both."20 It is a leadership that rarely uses the authority of the office, not a leadership that moves people to act "by the sheer over-whelming magic of his personality and persuasive powers.TM The type of leadership the provincial should be exercising is described in the findings of applied anthropology given above. It is therefore a leadership that aims to help religious discover, individually ~and corporately, that they have within them-selves the power and the commitment to enter into a process of innovative change in service of the Lord and his Church. Such a provincial is "influential by strengtheningand inspiriting his audience . The leader arouses confidence in his followers. The followers feel better able to accomplish whatever goals he and.they share."~2 This is an extremely tough assignment. A provincial has several definite functions as a leader: to ministe~ in a pastoral way to the needs of individual religious, to plan for the future of the province, to administer the province by implementing the plan and to animate Review for Religious, March-April, 1985 the whole province' to be part of the planning and implementation of the corporate plan. Each function is related to each other function listed. How in practic~ are these functions to be realized so that no one function achieves a priority it should not have? I believe a provincial can fulfill the mandate to lead the province by empowering individuals and groups to use their gifts for the common good; by helping the province to discover 'its common goals; by helping the province to discover the means 0f.achieving the g0als.23 Let me explain the meaning of each of these statements: 1. ?he Empowering of Individuals and Groups ,~ Individuals and groups need to be reminded that they are called to serve the Church as committed religious, placing whatever gifts God has given them at the disposal of others; In the post-Vatican Church this is a most demanding provincial apostolate, particularly when so many religious have been personally wounded or disoriented as a result ofthe cultural changes following the Coun-cil. Tremendous patience in listening is required. Religious in fact may need specialized help if their sense of self-worth and confidence is .to be restored to them. However, the more religious are affirmed in the gifts given by God, the more they are open to participate actively in sharing their visions with others and in supporting innovation. In his visitations the provincial is also able to discover individuals who are already change-agents or potentially so. They may need affirming in their role, particularly if there is opposition to their insights~ The provincial, eventually using his authority, may then decide 'to place these change-agents in positions where these people can be the most productive. He can spot those religious who with further training are able to become change-agents, e.g. as spiritual leaders, administrators, pastoral leaders. ~ At the corporate and individual levels, he articulates the values that relate to the welfare and purpose of the province, e.g. values of'Christian service, cooperation, participation, support for innovators. This role is called the "hands-on, value-driven" approach, an apt description that religious life ani-mation should mean.24 It is a role that requires the provincial to keep challeng-ing the province, to keep 'raising awkward or difficult questions that others do not want to raise, e.g, what is the purpose of what you are doing?why are we in this particular apostolate--just because we. have always been doing it or because this is what God wants us to do because people really need it? what ideas do you have to improve the quality of your apostolate? It is not sufficient to ask the questions; he miast be on the spot, either personally or through a delegate, to hear the answers and to ,question further if the answers are not adequate. Remember, this. is the only way for the real pastoral felt needs to emerge. The more religious.are forced into responding to such questions, the more in fact they are being empowered to utilize their God-given gifts. The word forced needs to'be further explained. In order to be forced into Provincials as "'Cuhural Revolutionaries'" / 185 reacting to realities, it might well be necessary for a provincial .to cultivate in certain circumstances a "planned apostolic neglect or avoidance" of individuals or groups. Sometimes people will not respond to reality until they are forced to do so through suffering and the discovery of their own powerlessness. The discerning provincial will know just when this suffering should be permitted to occur.25 For periods of time he may become the object of considerable anger from the individuals or groups in question who keep demanding that "he solve their problems." I recall me.eting members of a credit union in one Fijian village that for several years had become inactive. They told me that for a long time they blamed outsiders for their problems. The founder, Fr: Ganey, kept away quite deliberately until the people finally realized that they were the source of their own inactivity. They expressed gratitude for the skilled neglebt on his part. Paradoxically, this is an example of the "hands-on, value-driven" type of leadership. 2. Helping the Province to Discover Common Goals . Without common goals, a religious province will break up into many competing groups, struggiing for ascendancy over one another and for:control over ever-declining manpower or financial resources. Just as the. discovery of what the province's felt needs are is a long and difficult process, so also will it be challengingto refine the common goals that relate to these needs. A provincial might be °able to discover the goals ,himself and articulate them to the whole province. Notionally the province might accept them, but in practice they will reject them for they have never had the chance to own them by participating in discovering them themselves. How are these goals to be discovered and articulated? We all know from bitter experience how chapters so frequently end up with finely worded state-ments of goals for°the province and for this or that apostolate. But, once the texts are published they are shelved and nothing happens, until the next chapter when the same procedure is adopted! Recall the anthropological insight above: projects are more readily successful if there is maximum delega-tion and involvement within small groups. If this is done in provinces and the information and experience of the groups are fed up to a chapter or provincial council, then the goals that emerge will more likely be owned by the whole province. A provincial then will use interest groups and, if necessary, foster new groups to emerge that are close to where action is taking place. Delegation is insufficient; he must keep calling them to accountability. When this process is adopted, time-consuming though it may be, individuals with innovative ideas are more likely to emerge and their insights more easily owned by the group. From the point of vie~w of a desk administrator, the approach is not particularly efficient as regards t~he use of time, but it will definitely be effective. It means, of course, that the provincial either directly or indirectly will be present to these groups, actively listening,.challenging them to see their goals and objectives in 186 / Review for Religiouy, March-April, 1985 light of wider corporate needs and goals. If he ignores them, they rightly become discouraged, bitter and angry, eventually either going their own way independent of ~he provinc.e's needs or becoming purely passive, without any interest in innovation. 3. Helping the Province to Discover the Means to Achieve Goals A province that denies it has a manpower problem, when in fact it obviously has, must be challenged to recognize this reality. I heard of one province of a congregation which expected at the very most to have three priests ordained for the coming ten years. The provincial chapter encouraged each apostolate to state their manpower needs; they did and they were accepted without question by the chapter. No one wanted to accept the fact that the total manpower requirements of the province as passed by the chapter were twenty priests beyond what the province could ever possibly field. A province that is really participating in its own growth at the grassroots would never have,reached such an unrealistic state of denying the obvious. A provin-cial will work closely with various interest and apostolic groups, challenging and planning how to achieve the goals established by the groups and by ~the province as a whole. Moreover, the provincial will aim to discover just what the criteria for manpower assessment is being used at the grassroots. For example, if the Church is defined in organizational or hierarchical terms, then low recruitment coupled with an aging membership in a clerical religious congregation is a severe crisis. On the other hand, if the Church is defined in community terms, the present search for new directions promises all kinds of possible ~theological and sociological variations in forms of ministry.26 In addition, a province in which many members have been trained to be passive, uncreative, unsupportive of innovation and innovators will have a manpower crisis that is Open to correction by a provincial. A proxiincial who has the ability so to empower religious to discover that they can be creative even in small ways and open to change will be developing resources within the province that were not able to be considered before. In brief, therefore, the provincial's task is to stimulate the province through its own discernment process to an awareness of its own resources. The criteria-- theological and otherwise--need to be spelled out and repeatedly articulated until owned by the province. They cannot be the criteria of the provincial alone. Qualities of the Provincial as Cultural Change-Agent In this paper~it has been assumed that leadership is "the process of influenc-ing the activities of an individual or a group in efforts toward goal achievement in a given situation. In essence, leadership involves accomplishing goals with and through people."27 It means that the leader is concerned about tasks, but also human relations. A provincial will need to know what the mission of the Church is, the charism and: mission of his own congregation, an understanding Provincials as "Cultural Revolutionaries" / 187 of the manpower and financial resources of the province. He will need to know the theory that relates to how to stimulate the province to discover the pastoral needs of the people they exist to serve, and how to go about setting and implementing policies: If he has little knowledge of these points, he can still turn to others for help. But he cannot turn to anyone else ffr his most basic and primary skill, the skill of working with people.28 As applied anthropology points out with incisive clarity, this quality must flow out of his sensitivity to , the innate potential in every human person for responsible self-determination. This sensitivity will inevitably produce empathy, which is the ability to accept people as they are, not to condemn, but also to accept them for their potential. The response of empathy is not necessarily verbal. In fact it is primarily an internal response wherein a provincial identifies with the feelings of the province and the religious members.29 :From this sensitivity there will naturally emerge also a gift of listening, a willingness to enter into dialogue with the province and its religious at a speed that is not insulting to the dignity o.f all concerned. A provincial of this. kind is a humble person, aware of the immense riches of God's grace and power that he will discover even in the most wounded of the province's members. Ultimately, for a provincial such qualities of openness and sensitivity will be maintained, despite the considerable testing, only if his own life is centered within the heart of Christ the Servant (Mt 20:25-28). Rather than command with the authority of status and appointment, the servant: shows by example. Servants seek the free choice of those being led.30 This is the model clearly evident in the new Code of Canon Law (618): "The,authority which Superiors receive from God through the ministry of the Church is to be exercised by them in a spirit of service., i. By their reverence for the human person, they are to promote voluntary obedience, They are to listen willingly ~o their sub-jects and foster their cooperation for the good of the institute and the Church, without prejudice, however, to their authority to decide and to command What is to be done." Finally, what amount of time should a provincial give each of his functions? I believe the greatei" percentage of his time should be directed to ministering to the corporate body, that is the emphasis on planning and animating the province to become a culturesupportive of innovation and participating in innovation. I believe the ministry to individuals should occupy less time:3~ This latter is extremely demanding of energy and it can be never ending. But, it is a vital ministry that can be shared with others in the province. If a provincial is not clear as to his role, he can so easily slip into one or other of his functions to the detriment of the other duties. Conclusion A provincial is the officially appointed chief change-agent for a province. Without his vigorously stimulating leadership, it will be most unlikely that his province will become or remain innovative and creative in the service of the Review for Religious, March-April, 1985 Church. I assume throughout the article that inno~,ation in itself will not really be effective, unless it comes out of a province that is turning with renewed vitality to Christ, the Stimulant and Sustainer of all change. I also assume that there is a process of reappropriation of the founding charism, that is members of the province, reflec.ting on the needs of the world around them on the one hand, and the gospel message on. the other, have the same sense of shock at the gap between them that their founder experienced.32 However, I can almost hear a very committed provincial who is deeply disturbed by the type of problems we have listed in the model of the "typical province" above sayz "What you write sounds good, but it is from an ivory tower. I see several houses in my province that have long since served their apostolic usefulness: I know which way the province should move to touch the real needs of people. I see good-meaning people who are in fact obstructing all change. Therefore, I see the need to move fast and decisively; I will close the "houses and disperse ~he men to places of real apostolic need. One needs to be practical, not theoretical!" I fully sympathize with siach a provincial. But, in this article I claim that the most practical way of changing a culture so that it is supportive of positive innrvation, not just for the present but also for the future, is for a provincial to learn to work with people in the ways explained above. Neither people nor cultures are mechanical structures. By struggling slowly 'to enEourage innovators to develop within the culture and to be sup-ported by the culture of the province, the provincial will be acting in a thor-oughlypractical way. This is the lesson of contemporary managerial studies, of the findirigs of applied anthropology, and, of course, of a spirituality of.growth within religious life in the service of the Church. We spoke in the article of the virtues needed in this challenging role. Together, ithey could be united under one virtue--the gift of humor. A common characteristic of dictators, revolutionaries, and ecclesiastical authoritarians alike is the refusal both to laugh at themselves and to allow others to laugh at them.33 He who has a sense of spiritual humor recognizes deep in his heart that ultimately he can do nothing by himself. He needs God, he needs other people. When lie tries to do everything himself, he plays God~ And what could be funnier! ". See how the kings of the earth stand in array. He who dwells in heaven is laughing at their threats [their pride], the Lord makes light of them" (Ps 2). NOTES ~See Raymond Hostie, The l_zfe and Death of Religious Orders: A Psycho-sociological Approach, (Washington: Cara, 1983, pp. 276ff, and Lawrence Cada, Raymond Fitz, Gertrude Foley, Thomas Giardino and Carol Lichtenberg, Shaping the Coming Age of Religious Life (NY: The Seabury Press, 1979, p. 60 and passim. Provincials as "Cultural Revolutionaries"/ 189 2S.C. for Religious and Secular Institutes and S~C. for Bishops, Directives for the Mutual Relations between B~hops and Religious in the Church, Rome, 1978, par. 12. 31bid. 4See E. E. Hagen, On the Theory of Social Change: How Economic Growth Begins (London: Tavistock, 1962), pp. 88-97. 5See Rosabeth Moss Kanter, The Change Masters: Corporate Entrepreneurs at Work (London: George Allen & Unwin, 1983), pp. 17-36 and passim; William H. Davidson, The Amazing Race: Winning the Techno-rivalry with Japan (NY: John Wiley, 1984), passim. 6E.g. see R. M. Kanter, op. cit.; Terrence E. Deal and Allan A. Kennedy, Corporate Cultures: The Rites and Rituals of Corporate IDle, (Reading: Addison-Wesley, 1982); Thomas J. Peters and Robert H. Waterman, In Search of Excellence: Lessons from America's Best-Run Compan-ies (NY: Harper & Row, 1982). 7R. M. Kanter, op. cit., p. 13. 8See Richard T. Pascale and Anthony G. Athos, The Art of Japanese Management (London: Allen Lane, 1982), pp. 116-140); also Chic Nakane, Japanese Society (Harmondsworth: Penguin, 1973), pp. 88f. 9R. T. Pascale and A. G. Athos, op. cit. p. 126. ~0Ibid, p. 124. ~See T. J. Peter~ and R. H. Waterman, op. cir. p. 291 and passim. nSee Lucy'Mair, Anthropology and Development (London: Macmillan, 1984), p. 13. ~3R. M. Kanter, op. cit., p. 306. ~41bid, p. 23. ~sSee Gerald A. Arbuckle "Economic and Social Development in th~ Fiji Islands through Credit Unions" in Credit Unions in the South Pacific, edited by Nell Runcie (London: University of London Press, 1969), pp. 90-108. irSee (ed) Edward H. Spicer, Human Problems in Technological Change (NY: John Wiley, 1967), p. 18 and passim; Ward Hunt Goodenough, Cooperation in Change: .An Anthropological Approach to Community Development (NY: John Wiley, 1966), passim;:William W. Biddle and Loureide J. Biddle, The Community Development Process: The Rediscovery of Local Initiative (NY: Holt, Rinehart and Winston, 1965), passim. ~T Traditional Cultures: And the Impact of Technological Change (NY: Harper, 1962, pp. 268f. ~sSee Gerald A. Arbuckle, "Why They Leave: Reflections of a Religious Anthropologist" in REVIEW FOR RELIrlOUS, Vol. 42, No. 6, 1983, pp. 815-826. ~gSee Evelyn M. Woodward, "On the Grim Periphery: Reflections on Marginality and Alienation~ in REVlEW FOR RELIGIOUS, ~'ol. 42, No. 5, 1983, pp. 694-711. ~ocited by T. J. Peters and R. H. Waterman, op. cit., p. 83. 2'David McClelland, cited by T. J. Peters and R. H. Waterman, op. cit., p. 84. '2David McClelland, ibid. '3See Speed B. Leas, Leadership and Conflict (Nashville: Abingdon, 1982), p. 28ff. ~4See T. J. Peters and R. H. Waterman, op. cit.,'pp. 279-291. ~For an analysis of "situational leadership" see Paul Hersey and Ken Blanchard, Management of "Organizational Behavior: Utilizing Human' Resources (Englewood Cliffs: Prentice-Hall, 1982), pp~ 149-175. 26See J. Moore, "Some Aspects of the Sociology of Priesthood" in Social Studies: Irish Journal of Sociology, April 1979, p. 129; and William R. Burrows, New Ministries: TheGIobal Context (NY: Orbis, 1980), p. ll7ff. ~TSee E Hersey and K. Blanchard, op. cit., p. 84. ~sSee T. R. Batten, The Human Factor in Community Work (Oxford: Oxford University Press, 1965), p. 181. ~gSee Robert K. Greenleaf, Servant Leadership: A Journey into the Nature of Legitimate Power and Greatness (NY: Paulist, 1977), p. 20f. ~oSee Lawrence O. Richards and Clyde Hoeldtke, A Theology of Church Leadership (Grand Rapids: Zondervan, 1982), p. 107 and passim. 190 / Review for Religious, March-April, 1985 3~See comments by Conleth Overman, Current Issues in Provincial Leadership (Washington: Cam, 1983), p. 76. 32See Finbarr B. Connolly, Religious Life: A Profile of the Future (Dublin: Reality, 19~2), pp: 10ft; Diarmuid O Murchu, The Seed Must Die." Religious Life--Survival or Extinction? (Dub-lin: Veritas, 1980), pp. 35-40 and passim. a~See Conrad Hyers, The Comic Vision and the Christian Faith: A Celebration of Life and laughter (NY: The Pilgrim Press, 1981), p. 24. Christ the Center of O.ur Vowed Life by Boniface Ramsey, O.P. Father Ramsey's three articles on the vows of religion are available as a single reprint: i - The Center of Religious Poverty ii - Christocentric Celibacy iii - Cruciform Obedience Price: $1.75 per copy, plus postage. Address: Review for Religious Rm 428 3601 Lindell Blvd. St. Louis, Missouri 63108 Living the Difference: Contemplative, and Apostolic Lifestyles Marie Beha, OS.C. Sister Marie is a frequent contributor to Revieff for Religious. Her last title, "By His Wounds," appeared in the March/April, 1984 issue. Sister Marie continues to reside in the Monastery of St. Clare; 1916 N. Pleasantburg Drive: Greenville, SC 29609. The letter repeated a familiar theme, "I keep wondering why you did it. Why you entered a contemplative monastery, .instead of loving and serving and praying where you were. What have you found there? What's so different about it?" 1 put the letter down and reflected again on the frequency of such inquir-ies. What db they mean? What do they say, not only about individuals, but also, and especially, about the larger picture of the future of apostolic life and the needs of His church? Those questions are much too big for me; I only ask them by way of "consciousness-raising" of you the reader. My purpose here is far more modest than any attempt to answer such questions. 1 would only like to suggest some of the ways in which monastic contemplative life differs from active; apostolic life. To do this I will tell you a story or two. They are true stories; true to my own experier~ce but also limited by it. And further limited, as are most stories, by touching only on externals. But underneath what appears lies all the .difference of attitudes and value choices. In short, my stories hope to be parables! Life in a contemplative, monastic community is a completely different kind of life: it is not active, apostolic life, with more provisions for times of prayer, silence, and so forth. Nor is it, by any means, a reliquary of pre-Vati-can 11 customs untainted by the adaptations of renewal. No, it is a completely different kind of life, a unique way of expressing the love of God and neighbor and of serving the Church which undergirds all Christian life. Let me try to illustrate some of these differences with a parable or two. 191 199/ Review for Religious, March-April, 1985 A Matter of Timing -, The bell ending supper-recreation had just rung and the schedule 1 had been given guided my steps toward the kitchen. The last exercises of the monastic day were: 7 p.m.: dishes; 7:30 p.m.: Night Prayer. 1 noticed that there were plenty of dishes, stacks of them. The cook had been baking, and so we had an assortment of taxing bowls and loaf trays to add to the usual array of pots and pans. I checked my watch and made some quick equations. Amount of work' to be done divided by time till Compline equals rate of speed at which dishes must be washed. It would be close timing, and 1 pitched in with more good will than skill. After several such evenings 1 began to notice something: I was the only one working at that rate of speed--to say nothing of noise level and general confusion I generated. The other sisters were quietly, peacefully, going about their usual work--at the usual rate of speed. "We'll never get finished that way!" l was right. We didn't get finished on time. Night Prayer did not start at 7:30. But I also noticed that no one else seemed disturbed, l commented on this interesting phenomenon to another sister. She was surprised. She cor-rected my schedule to read: "Night Prayer after dishes?" She also challenged my thinking: "What's the hurry? Where are you going?" Not Counting the Cost My second story could be titled, "Quantity: a Further Qualification?' A generous benefactor had endowed the monastery with bushel upon bushel of Eeaches, all needing almost immediate attention, it was "All hands report to the kitchen" for several days of hard work, punctuated only by the regular rhythm of the Office. At the end of several very full days that, with the community refreshed by peaches served in any number of creative ways, we finally got the remainder of the fruit stored away intb jars. It was with a feeling of genuine accomplish-ment. that I asked the~sister in charge, "How many quarts did we can?" Again that startled !ook. "How many? 1 have no idea, sister; I never thought to count but 1 can if you want me to." Obligingly she did and reported next day. But 1 could see that she remained puzzled by my interest so ! observed, "You hadn't counted them before, had you?" "Oh, no; we just do as many as we can. How many doesn't make any real .difference, does it?" Well, does it? 1 had more thinking to do. 1 could very well imagine any number of people answering that question with a rousing affirmative: "Of course!" Again I computed my answer, based on previous life-experience. Price per jar is the product of outlay for raw materials times the .number of hours needed to produce the finished product. ! pursued my line of thinking a bit further and calculated the cost of our seVeral :days of labor. Evenat minimum wages those were expensive peaches! I didn't see how we could afford such luxuries, I reported my findings .back to the sister of whom I had made my previous inquiry. 1 could see from the expression on her face that she found my analysis Living the Difference / 193 puzzling. "But someone gave us the peaches and we had the time . " Her math went something like this: "given the peaches; given the hard work and the time," 'it all added up to total gift. There was no need for any further computation. Who Is Gifted? "Everything is grace." Everything is gift--if it is given. A visiting sister was being introduced to the community. Name followed name in bewildering rapidity uninterrupted by any qualifying phrase. Only the abbess was further identified by the job-description of her title. I could sense Our visitor"s barely suppressed desire for some functional description to distinguish one "Sister" from another "Sister," and these from still more "Sisters." I began to let my mind roam over the possibilities. You could say: "Sister X is cook right now." But next year it would be another sister's turn either to learn hbw or to manage with expertise. No matter. And "sister A is presently the laundress." A promotion, a demotion? The job meant neither. All such speculation is simply useless, l can still recall with amusement the shocked look on the face of another visitor who had: risked asking an obviously r~fined and very well-educated sister, "And what do you do?" And the sister an-swered, truthfully enough, "Oh, I'm in maintenance right now." The truth is that no amount of natural giftedness, no degree of profes-sional' preparation will ensure success as a contemplative. Accomplishment is far less important than whole-hearted effort. And in this area there are no objectivized standards, no satisfying sense of accomplishment. In a contem- ¯ plative community the most gifted are not the individuals with the most to give, but rather those who give the most of themselves. The prized "positions" are, very often, those that allow for routine repeti-tive work that can quiet the mind and open it for deeper levels of prayer~ a . "lived mantra." But newcomers to contemplative life have to discover these values disguised in the monastic staple of manual work. On the face of things, one could only agree with a new postulant whose previous career in social work had included service in a shelter workshop. On being introduced to the routine work of the altar-bread room, her classic comment was, "What a marvelous type of work this would be"for a shelter workshop." The other sisters engaged in baking and cutting and checking hosts could only enjoy their newfound classification among the "retarded." What does one's doing have to do with who one is? ~. What Do You Do All Day? This is not my favorite question. And frequent repetition has not given me any more ready an answer. Sometimes the more knowledgeable questioner will add with understandable awe--or skepticism--"Pray? Do you pray all day?" Experience has shown me that the bare recitation of the monastic schedule doesn't provide a satisfying answer. In fact, it may well obscure rather 194 / Review for Religious, March-April, 1985 than reveal the truth about ou~" activity and its meaning~ Only too often the next question is: "Aren't you bored?" No, certainly not. The last time I was bored was so far in the past that 1 would have to mount a sweep-and-search operation to discover it. If the dailiness of my life were not. rich and full 1 would leave and try another style of living, one that offered the possibilities of more interesting avenues of escape! Granted, the e~ternals of the monastic day do have a certain fixed struc-ture to them. From Easter to Thanksgiving and through the New Year, the regularly recurring Hours of the Liturgy spell out continuous praise. Breakfast on Christmas morning will be celebrated in the same silence that prevails at the beginning of any "ordinary" day. So too the gathering peace of a Fourth-of- July evening after Night Prayer will be just as quiet as that of any other completed day. All of which does not rule out celebration. On the contrary, the liturgy of monastic life requires celebration. Unfortunately, it is easier to explain the staples of monastic scheduling than to present the nuances of silent celebrat-ing~ So let me try another story. It was watermelon season in the South, and our garden had produced a superabundance "pressed down and running over" with additional benefactions from other fortunate gardeners. After a full morning of grass mowing I came into choir at noon,:grateful for Midday Prayer's refreshing pause. Dinner routinely followed and the monastic menu had some of the same invariability: simple, nourishing food for which hunger provided most of the spice and sauce: the main dish would be several vegeta-bles completed by fruit for dessert. This day, once again, there were generous slices of cold watermelon. Now I'll confess, watermelon is not my favorite fruit. But as I sat down in silence, .giving thanks by opening myself to enjoyment, l suddenly found myself alive to the deep down goodness of--watermelon! Nothing had ever tasted so good. And another eucharist was celebrated. So what do contemplatives do all day? They celebrate the ordinary and enjoy its giftedness. Routine simply stabilizes their capacity for wonder. Lei-sure opens their work,to prayer and regular periods of formal prayer prevent work from becoming its own taskmaster. Bored? Never. There is too much challenge in the being/doing that is living. "But;" l hear you ask: "what's the living for?" Is Seeing Believing or Is Believing Seeing? If the bottom line of any loving is faith's free assent, then contemplative life can only be sustained in a faith that believes even when there is'nothing to show or even to see for oneself. And it's such blindness that illuminates everything and makes it all worthwhile in redemption's economy. To illustrate with another story or two. 1 had to make a trip to another monastery and ! was laying out my preliminary plans for this unusual venture with the abbess. Would | fly? Or Lt'ving the Difference / 195 take the bus? Sister replied that she would prefer I took the plane: it would be worth the extra expense. I heard her caring, and I appreciated its typical concern. But when next we spoke 1 shared with her the details of my further research on the subject of the. bus and its costs, all carefully detailed and worked out. The abbess stopped me halfway. "But, Sister, I already told you l would prefer thht you fly." That grounded me for a while. She commended my original initiative and recognized my desire to go the way of the poor. "Yet 'He became obedient'; that is what redemption is all about." Many years later I am still struggling to learn and to live in that mystery, believing that a surrender which is adult and free makes whole a world still fragmented by original disobedience. Such simple obedience is only part of the faith story. The contemplative expression of poverty, celibacy, community all take "believing" for their true "seeing." Most of the time, in my experience, all that is visible is the effort required to live out faith's assent, but sometimes understanding is given--that one may believe. Another story. The sign propped up on the refectory table amid the potato salad and the cottage cheese indicated one more national tragedy. "Mrs. S. just called. X has been shot. Please pray." My supper was seasoned by some speculation: Who had done it? And why?--the inevitable, incredulous "why". Later on that evening, when 1 found myself drawn, back to the choir to pray, those samb questions still formed the backdrop of my inarticulate presence before Him. Then, slowly, my prayer became more expressive, not so much with words as with life experience. Who had done it? Not ~them," "out there." No, I had done it. I was involved, deeply so. I was guilty. "Why?" 1 felt the surge of frustration, anger, hatred boil over within me and reach out for revenge, l was there. It was my choice to feel, to know--and to bring it all with me, in me, to Him. l stayed on in the choir in darkness, l could see why l was there, why l am here~ Ultimately it is only faith that makes the difference. So if I were to respond to my original letter of inquiry with a counter-ques-tion, 1 might well ask: "What do you consider Worth a whole life's giving'?" The richness of multiple-choice answers to that question is what completes our world and opens it to the ever fuller coming of His kingdom. The contemplative response is spelled out in a structured leisure that works hard without the sustaining drive of competitive accomplishment. It is a style of life that appreciates individual giving over personal giftedness, that values the simplest of contributed services. A contemplative is constantly surprised by beauty in the ordinary and learns to celebrate it in the language of sameness. The reconciliation of obedience with initiative and eager participa-tion with a .life that deliberately stands apart, these are some of the other paradoxes of contemplative, monastic life. So the stories go. There are many, many more--as .many as there are contemplatives and communities living out their life's faith in values that are expressed with a difference. :Spiritual Direction Frank Wallace, S.J. Father Wallace is engaged in retreat work at the Campion College Retreat Centre (Campion College; 99 Studley Park Road; KEW, Victoria, 3101). Prior to that he had been Tertian Instructor for his province. Pastoral care is a term that covers the work of many helpers whose roles may at times oVerlap, yet are specifically different. There is the parent who nurtures, the teacher who instructs, the religious superior who rules a com-munity, the confessor whose specific function is to convey sacramental for-giveness, the counselor who helps the client get in touch with his or her feelings, helps remove blocks, assists in decision making and psychological growth. And there is the spiritual° director, whose specific function is to facilitate the .encounter between God and the directee; so also do confessors, religious superiors, and perhaps, too, the other.helpers. Yet the spiritual director has a distinctive, specific function, which is emerging ever more clearly.' The Role of the Spiritual Director ~' The experience of most older religious today is that the spiritual director (or spiritual father, as he was often called) was someone you consulted about problems, distractions in prayer, and who helped you in those areas. With the growth in prayerfulness and the awareness of the need for guidance, lest we may "fall off the mountain," with the increasing popularity of directed retreats and houses of prayer, with the work of depth psychology, ,the role of the spiritual director is .seen to be more than problem solving. It is concerned very much with growth in prayer. The spiritual director has been called God's usher and so is one who helps the directee to become more aware of God coming, of God present,,.by being with the directee as he or she is opening up to God's love. Spiritual directing belongs properly, to the opening to,the Sp!rit. As Alan Jones says, spiritual direction is worship, adoration, waiting on God (Explor- Spiritual Direction / 197 ing Spiritual Direction, p. 56). At times, the spiritual director may have recourse to a psychological coun-selor or, if skilled, act as counselor, to assist inthe psychological growth of the directee, because psychological growth and spiritual growth are related, though not synonymous (see Dr. Gillian Straker, REVIEW FOR RELIGIOUS, Vol. 38, 1979). There may be distorted images of .God, of self, of prayer, that are blocking the encounter with God and which need correcting for that encounter to take place. In this, however, the spiritual director will not lose sight of the relationship with God as the focus of his or her caring. The valuable work of the counselor in helping the directee to be in touch with his or her feelings and to acc'ept the real self, facilitates the journey to a real God, by means of real communication. So often this experience, to borrow the title of one of Morton Kelsey's books, is reaching for the real, and necessary for growth in spiritual freedom. ~ The spiritual director walks with the directee, who shares his or her prayer experiences, and together they discern what is happening. At the very heart of spiritual direction is discernment, which, in its. full meaning adds a deeper dimension to counseling, as we shall see later. The Rules for the Discernment of Spirits are a valuable cdntribution by Ignatius 'Loyola~to spiritual directing. The Directory of 1591 compares the director to a midwife. Hugo Rahner says of this: "This somewhat remarkable compa'rison of the director tO a 'midwife' is in itself an introduction to that great patristic theme of the 'birth of God in men's hearts,' which the great psychologists and~experts on human nature among the l~athers saw as a.time of internal conflict, during which considerable importance must be attached to the discernment of spirits" (Ignatius the Theologian, p. 140). Recently a friend, who is a mother and who had been directed by me in a retreat, and who had never heard of the 1591 Directgry, wrote to me, andwith her permission I quote: "I rather think you are like a midwife--assisting those in the throes of labor--knowing the birth is to eternal life.We don't see the birth--only the struggle. I know once I reached the stage of b.eing able to push, it wasn't nearly so bad .and .nobody could do the pushing for me. But getting to that pushing stage,was greatly helped by understanding midwives who helped me to know what was happening and where I was at. They encouraged, dispelled fears, transferred confidence, lifted sagging spirits, soothed and cossetted and bullied me throughout." That is as good a description of a spiritual director as I have come across, and it certainly opened up for me the validity of the 1591 image of midwife. Any serious entry into one's spiritual life may cause a great "agitation. of spirits,." as Ignatius Loyola and Peter Favre both said. The director needs to be very encouraging and reassuring, be willing to share the helplessness and pain. Convinced that any experience can be creative Qr destructive, he or she will be ready to encourage at times of fear, discouragement, disappointment. Encour- "191~ [ Review for Religious, March-April, 1985 agement is, perhaps, the most significant help that the director gives. Linked with this is enlightenment, so that the directee sees what is happen-ing, discovers the hidden God or new ways o.f praying. Enlightenment does not mean telling the directee what to do, playing God in his or her life, imposing the director's experience on the directee. The director should be a mirror for the directee to look into, a sounding board to bounce off ideas, a companion of hop, e and !ight. ' In the following model interview we note the encouragement and enlighten-ment ,offered by the director: Director: You have been telling me about, your prayer with Jesus in the garden, and said you were disappointed. What were you disap-pointed about, Mary? Retreatant: I was just fighting distractions all the time. I couldn't slay with the Lord, and I wanted to comfort him. Director: You really wanted to comfort him? That desire is surely from the Spirit, wouldn't you say? Retreatant: I suppose so, yet I really l~eel I let him down. Diredtor: Do you think the Lord is disappointed in you? Retreatant: Well, I didn't do much for him. Director: Have you asked the Lord whether he was disappointed in you? Retreatant: No, but he must be, surely. Director: Could you go to him and ask him? Only he can tell you. your disappointment is real and it is important to find out more about it. So speak to him about this feeling of letting him down. Retreatant: D6 you think this will he!p? Director: I believe it will. And I also hope you haven't forgotten about that desire to comfort him. That's the result of his power at work in you. Retreatant: That's. ~right, I did want to comfort him. So I mustn't be all wrong. Director: Well, talk it over with him. Here the director is trying to encourage and bring the retreatant to the Lord. No doubt he or she will discuss at some time the retreatant's concept of prayer, the handling of distractions, and will direct attention to the Lord's experience of pain in the garden. These are areas arising from the interview about which both must seek further enlightenment. The director will have noted how the retreatant tends to focus on the negative and forget the positive. But haste is made slowly. The Context of Spiritual Direction The context of spiritual directing varies, and so do the people seeking. There is the spiritual direction proper to a retreat. If the retreat is fully directed, the dialogue will be very much centering on the prayer experiences shared. Of course, there will be references to out-of-retreat life, but usually the focus is on the retreat prayer. Sometimes the retreat may be "semi-guided," characterized by one or two talks to the group, and the opportunity to talk with a director. In Spiritual Direction / 199 that context there seems to be less discussion of the individual, distinctive prayer movement, because the situation is not as intense. So in these two retreat contexts we see some variation. Outside of retreat there may be ongoing spiritual direction, characterized by regular, frequent interviews, extending over a year or longer. This will mean discussion of daily life experiences as well as the prayer experience. Often this means that the director moves into a counselor's role, although the dialogue about prayer and God should not be overlooked. There may be the kind of directing relationship that calls for interviews only occasionally during the year, as a kind of "accountability checkup," with the opportunity to talk over one's spiritual life made available at these meetings. Finally, a spiritual director may be sought out in a crisis situation, either because he or she is recommended, or because the alternative of seeking a counselor, psychologist, psychiatrist is too alarming, Although the expectancies and the dialogue in all these cases will vary, the spiritual director, qua director, will focus on relationship with God--though in differing ways, according to the directee's needs. Gerald G. May summarizes the role of the spiritual director very succinctly when he describes it as "a pointing of direction; a 'setting of environment, a sharing of oneself, and a deep attentiveness"( Pilgrimage Home, p. 23, Paulist Press, 1979). Some Qualities in a Good Spiritual Director Ordination, of itself, does not gift the priest to be a spi~tual director. Today we are seeing lay people °and nuns exercising this ministry; and doing so successfully. What are the qualities needed? Love The director must be able to relate to people, to love people, to be free to feel warm to them and to receive their warmth. Morton T. Kelsey in Caring, writes well of this and says: "It is impossible for us to love other people unless we listen to them . The kind of listening I am talking about is listening which does not judge or evaluate" (p. 67). It is the quality of the listening that shows whether you are .loving the person, deeply interested in him or her, listening to know and accept, not to change, judge; evaluate. It is a listening that respects the distance and the difference of the other, a listening that patiently waits for the revelation of the other, a listening that can lay aside personal agendas because of ~he absorption in the other. It is a warmth, however, that is not possessive, that allows the other the freedom to be his or her own person. In The Practice of Spiritual Direction, Barry and Connolly speak of the need to have a "surplus of warmth" (pp. 126-130). They mean "a love for a variety of people, warts and. moles and all," which is characterized by com-mitment, the effort to understand, and spontaneity. The director must be free 200 / Review for Religious, March-April, 1985 to be his or her own person, not seeking to satisfy emotional needs through the directee, nor imiaosing agenda or experiences on the other. Nor must the director lay fidse expectations on himself or herself by trying to play God in the other's life as a solver of that person's problems. He or she listens so fully that he or she "enters into the skin" of the directee. This demands generous love because it leads into compassion which is shared helplessness, shared pain. It means beifig able to stay with the other no matter how hard that is, losing yourself in the other. Clearly we are not talking hire of sentimental attachments, but love as understood by St. Ignatius in the Contemplation for Attaining Divine Love. Sensitivity, courtesy, gentleness, reverence, patience are all quali-ties that fill'out the love the director must have for the directee, plus a willing-ness to accept silence: He/she is responsible to the directee, but not for. The quality of our responding reveals how we are listening. If there is no response, the directee may not have the sense of being heard, and, as Gerard Egan says, that is "hollow listening." Listening with the head only leads to judgment and just as the directee wants to be heard, so also does he or she want to be accepted, not judged. "Don't worry about that. You have no need to feel that way," as first responses are passing judgments, and reflections on the directee. What he or she wants is to be accepted, and this is experienced through responding with understanding. "I see that is very worrying. You must have been very hurt," and so forth. As the director listens with full absorption, the understanding will deepen, so that the sources of the feelings will be seen. When judged opportune, the director may communicate that deeper under-standing. The goal of listening is total listening, responding from the heart, not merely from the head. Gerard Egan writes well of listening and responding in You and Me. Total listening means listening with one's eyes, ears, head, heart so that one is lost in the other. It is contemplative listening, which hears what is not said, which hears the tone of anxiety, sees the expression of joy or worry, enjoys being with the other, and communicates that: "You are the only person in my world just now." The genuine love we are speaking of is marked by utter honesty and openness with the directee. So there can be no pretense, no bluffing by the director, but a transparent, open love. Brutal harshness and'severity have no part in this honest trust, even though sometimes they are mistaken for it. If there is to be confrontation it is important that~ this come from love, and be seen to come from love. Setting up "win/lose" situations tomes from a desire to Be right, not from love. As the directee experiences being trustbd by the director, so he or she is encouraged to trust the director with that precious "hidden self" that Paul writes of in Ephesians 3:14-21. All this will facilitate a genuine encounter between persons and with God, not just a mask meeting a mask. Sensitivity to the mystery of the other is the soil in which intimate relationships grow. The director needs to be comfortable with mystery, whether it is the mystery of God, of the directee, of self, so that there is this growth in sensitivity. Spiritual Direction / 201 There must, then, be patience to wait on the directee, on God. It is a great temptation to push sometimes, and this must be resisted, for, as Ignatius Loyola teaches, the Lbrd chooses to deal directly with the soul, and the director must not get in the way of this meeting. Simone Weil spoke of "waiting patiently, but with expectation, for the coming of the Lord." As the example of the midwife reminds us, it is only the ,mother who pushes, not the midwife. Dr. Jack Dominian describes this love as sustaining, healing and promoting "growth (Tablet, 14 May, 1983). Toial listening is sustaining because it conveys to the other that you care. A responding that clarifies, confirms and ~ffirms the goodness of the'other, not reinforcing the badness they see, and which" can help open the directee to God's personal love, is healing and promotes growth. There is little growth without pain. Wounded people can be frightened by the love offeredand may lash out in their fear, challenging the sincerity ofthe love offered. The director must be willing to stay in there,"sh~ring the hurt and the helplessness. That~ is compassion, shared helplessness, and the director shares in the growth of the directee as they walk together' in the mystery of pain_ and healing. We are all wounded healers if we are close to Christ. Mary could stand by the cross, sharing the helplessness of JesuS, without moving away because she could "do nothing" for him. At times the directoi-'s role is just to be a presence, helping transform helplessness into strong hope, not hopelessness (2 Co 12:7-10). This can be very difficult and painful, because the more love we bring to a situation, the more vulnerable we are. Peter tried to come between Jesus and his cross because he loved Jesus. Later he learned it was a false kind of Io~e, that was directed more at himself than at Jesus. So, the director may feel deeply the pain of the other and wish to come between the directee and Calvary. Dr. Dominian is not exaggerating when he writes: ~For anyone of us to succeed in loving, we have to suffer, and die a thousand deaths. Here is the encounter between grace and nature at its most powerful" ( Tablet 14 May, 1983¢p. 446). Directors who have stayed with directees in their Gethsemanes will agree. Feelings and Affectivity . The director needs to be aware of the importance of feelings. They are messages to ourselves about ourselves and we are diminished when we do not listen to them. The relationships.between the director and directee, as .between both and God, are deepen.ed as there is a growing .awar¢ness of the feeling responses present, and a sharing of them. ,. Feelings, by Willard Gaylin M.D. (Ballantine Books, N.Y.) and Feeling and Healing Your Emotions, by Conrad Baars M.D. (Logos) are helpful books. Baars speaks of humane and utilitarian emotions, directing attention to the psychic energy emotions release. ., Barry and Connolly speak of Anger, Deep Fears, Warmth.and "l:enderness, and Sexual Feelings, as very strong, deep feelings that people experience. There must be no blaming the other for one's feelings, for feelings are deeply 902 / Review for Religious, March-April, 1985 personal and must be personally owned. So the director encourages the directee to reveal such deep feelings to God also. Some may be prepared to reveal their so-called good feelings but not those they judge to be negative, e.g. anger. Or they may be willing to share anger (because it is becoming acceptable) but not strong sexual feelings they might be experiencing. Authentic prayer, though, is not a performance. It is an encounter with God, possible only when I am truly myself, One should be on guard against an exaggerated emphasis on anger which can be a cover up for less acceptable feelings as, for example, .sexual feelings. And it seems to have become rather common for persons to blame parents, school, Chur~ch~ their religious congregations for their present unacceptable state. Withotlt wishing to deny the influence all .these have, I wish to stress that our feelings are our ow9, and blaming others is both false and harmful. It is a sign of growing maturity when we accept responsibility for. our now lives. So .often we discover that the feelings that surface in prayer reveal the concept the directee hasof God. Hannah Hurnard in The Hearing Heart tells that for long she could not pray to Jesus, only to the Father. She was afraid of approaching Jesus lest he ask something hard of her. This would indicate that JesuS seemed to her excessively demanding. She was healed of this distortion, and could then pray to him. So a retreatant might pray to Jesus as God, but not as Man; she feels safe that way because she is frightened of men. Yet that fear is hindering an intimate relationship with Jesus, keeping him distant. Somebody else might pray to a God whois infinitely powerful, holy--and also infinitely distant, impersonal. Could such a person':experience that God really care~, is deeply fond of him or her? Perhaps what we see here is a fear of intimacy. The affectivity of the person includes the will, which besides being'an executive faculty, is also a loving faculty. The affective act of the will, "I love you," e~presses the basic desire for the well-being, the continued existence, of the beloved. Besides the will, our affective life also includes our feelings. These~are what I call the surface responses--sad, mad, glad, scared. There is alsoa deeper level of affectivity where dwells our faith, hope, love, peace, which one is aware 6f even though sensible "feeling signs" are missing. For example, a directee may speak of aridity in prayer, and yet there is the longing to pray, together with the awareness of an underlying deep peace. When John of the Cross speaks of the signs for moving prayer into contempla-tion, he is alerting us to these deeper levels of our affectivity. Discernment Thespiritual director is a walking contradiction, in that he or she isto be a "Competent incompetent" as someone has: said. The director must be incompe-. tent, because it is God's work at issue, God's. power that gives the increase (2 Cb 12:7-10; 1 Co 2:1-5). So, we must~tru~t ih God's power at work in the °Spiritual Direction / 203 director and in the directee, "doing infinitely more than he can ask or imagine" (Ep ~:14-21. This attitude must be continually growing and relied upon. But the director also must be. competent, skilled in total listening and in discet:nment. It is the discernment of spirits that is at the heart of.spiritual direction and which ultimately differentiates it from counseling. Ignatius Loyola and Peter Favre were good directors because they were both skilled in dis-cet: nment. As with them, so with the modern director, this skill is learned by being attentive to one's own responses--thoughts, feelings, behavior. Reflect-ing upon these experiences, for instance, the director will begin to observe their beginning, their middle and their end. Thus he or she begins to distinguish movements which are from God, movements authored by self, and move-ments stemming from forces outside, whether good, neutral or bad. The spirit-ual director learns from the movements in his or her own life the skills of discernment. Rarely are things black and white. Sifting tlie good and the bad, the wheat and the tares, is.a gift from the Spirit. The matter for discernment is the actual experiences revealed by the directee. Together, the director and directee prayerfully reflect upon these experiences to distinguish what is God-wards from wtiat is not. The directee, for example, may speak of a "peace-filled prayer." Nrt all peace, however is from the Good Spirit. Some is the result of achievement, some the accompaniment of a tranquil environment, some is the false peace of complacenc~,, and some truly i~ God's gift. What is this "peace" before us now? What are its fruits, and is it enduring? How does it measure with the packet group of Galatians 5:22-24? Humbly, patiently; both director and directee wait upon the Sp!rit to reveal the truth. Perhaps disappointment is reveaied in h sessio_n with the director. "Whom are you disappointed in? What are you disappointed about?" Following through on the answers offered can be richly rewarding, and can point the way in which the Spirit is guiding the direcl~ee. There are many writings about the discernment of spirits to help ,the director. A good knowledge of the Rules ~iven in the Spiritual Exercises of Ignatius Loyola is most helpful. Jules Toner has published a Commentary on these Rules for the Discernment of Spirits. This° is the fullest and deepest treatment I have read. Chapter 10 of Fessard's ~fe in Faith and Freedom, Michael Buckley in the Way Supplement 20, Harvey Egan in "The Spiritual Exercises and the Ignatian Mystical Horizon," the Memoriale of Blessed

mmmmmm+m*m0m*mm HEHCUUY VOL. XIII HO.l MARCH, 1904 1 L GETTYSBURG COLLEGE GETTYSBURG, PA. H. 0. B*SPIHEMN, urivMum 11 V HELP THOSE WHO HELP US. The {nfercollepte Bureau or Academic Costume, Chartered igon. Cotrell Sfc Leonard, Albany, JST. "5T, CQakers of the Caps, Gocuns and Hoods To the University of Pennsylvania, Harvard, Princeton, Yale, Cornell, Columbia, University of Chicago, University of Min-nesota, Leland Stanford, Tulapp, University of the South, Wel-esley, Bryn Mawr, Wells, Mt 'iolyoke and the others. Illustrated Bulletin, Samples, Etc., upon request. A. B. BLACK, Gettysburg College Representative. E. A. Wright's Engraving House, 1108 Chestnut St. PHILADELPHIA We have our own photograph gallery for half-tone and photo e lgraving. Fashionable Engraving and Stationery. Leading house for College, School and Wedding Invititions, Dance Programs, Menus. Fine engraving of all kinds. Before ordering elsewhere com-pare samples and prices. GETTYSBURG COLLEGE LIBRARY GETTYSBURG, PA. GET THE BEST The TEACHERS' AMD PUPILS' CYCLOPAEDIA. ANEW, RELIABLE an 1 BEAUTIFUL WORK OF RKFERENCE in three volumes, edited by B. P. Hoi z. A.M., far the homes, schools and colleges o* America. It has over 2,200 pages, quarto size, is absolutely new, and treats thousands of selected topics. Many prominent educators have already recommended it for gener-al use. Sample pages furnished on ap-plication. AGENTS WANTED. The Hoist Publishing Co., Boors.©, Ic-wa*. (U) l^P h r I WE RECOMMEND THESE FIRMS. The Pleased Customer is not a stranger in our estab-lishment— he's right at home, you'll see him when you call. We have the materials to please fastidious men. J. D. LIPPY, lXEe;xe;lna.nt Tailor, 29 Chambersburg Street, GETTYSBURG, PA. CITY HOTEL, Main Street, - Gettysburg, Pa. Free 'Bus to and from all trains. Thirty seconds' walk from either depot. Dinner with drive over field with four or more, $1.35. Rates, $1.50 to $2.00 per Day. Livery connected. Rubber-tire buggies a specialty. John E. 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The improvements to our Studi" have proven a perfect success and 41 Baltimore St., we are now better prepared than Gettysburg, Pa. ever to give y°u satisfactory work • AM PIECE OF SHEET MUSIC Published sent postpaid on receipt of \ Q CTS. JVIUSIC CASH MONEY ORDER OR STAMPS, Inch ding the Famous March TrV-»» Cctrloff/»e now being played by the celebrated 1UB jpcHi*W-CV'VH» Ladies Orchestra, The Fadettes of Boston, now touring Ohio, Pa., N. Y., and N. J. Send for New Cata-logue and Premium List. Premium musie Supply Co. 214 fl. 8th St., Philadelphia, Pa. THE GETTYSBURG JIEHGIHY The Literary Journal of Gettysburg College VOL. XIII. GETTYSBURG, PA., MARCH, 1904 No. I CONTENTS THE FIRST NUMBER-A Po$m. 264 ALBERT BILLHEIMER, '06. WHAT'S IN A NAME, 266 Miss CARRIE INGLEBIRT, '04. TALES OF A BACHELORS' CLUB—No. 2, 268 JAMES GARFIELD DILLER, '04. THE DREAMERS, 274 MISS BESS M. DRAIS, '04. A STRONG CHARACTER, 278 C. EDWIN BUTLER, '05. COLLEGE DORMITORY LIFE, . . . . . .282 PAUL FROELICH, '04. THE VALUE OF NATURE STUDY IN RELATION TO THE THREE R'S 286 A. L. DILLENBECK, '05. EDITORIALS, 289 EXCHANGES, . 292 m 264 THE GETTYSBURG MERCURY. THE FIRST NUMBER. ALBERT BILLHEIMER, '06. wHEN all without, one winter's night, Was wrapped in shroud of purest white ; While all within was warmth and light, A strange scene was enacted. II. 'Mid classic halls, through which the blaze Of midnight oil diffused its rays, A room removed from common gaze Was filled with wild confusion. III. Close by a table sat a man With frowning look and eye that ran Around and 'round a group to scan As he thundered out commands. IV. But those before him heeded not His angry looks and words one jot; For fiercely and with passion hot, They fought among themselves. V. Through heated air, sharp missiles flew, They pulled and tore each others' queue; Their hands were red, their faces blue, And still the Mercury arose. VI. And now, what cause do you suppose, Turned former friends to bitter foes ? Why should they deal such angry blows Upon that winter's night ? THE GETTYSBURG MERCURY. VII. Those seven men assembled there The worth of essays to compare ; For on them had been placed the care Of a monthly journal. VIII. An article, each man had brought, Each mind contained a single thought; To see in print the work he wrought In the MERCURY'S March edition. IX. Six articles, so each was told, That magazine alone would hold ; Not seven, not for shining gold, For that would overcrowd it. X. Which one should then withdraw his name And give up present hope of fame? Aye, that was why to blows they came For no one would give in. XI. That's the reason why they wrangled, Why their clothes in tatters dangled, Why their hair was torn and tangled, Why they fought and bled. XII. Now, dear reader, the conclusion Of this discord and confusion Was sweet peace—'tis no delusion— For the magazine appeared. 265 266 THE GETTYSBURG MERCURY. WHAT'S IN A NAME? Miss CARRIE INGLEBIRT, '04. WHAT'S in a name ? Half the world is ready to answer that there is a great deal, but it is not so. By Shakes-peare's character, Juliet, is brought out clearly the insignifi-cance of a name. In Juliet's estimation, Romeo would have retained his same perfection were he not Romeo called, for said she: "What's in a name? That which we call a rose by any other name would smell as sweet." It is the power of associa-tion connected with the name. If in the English language from its very origin the word cab-bage, turnip or carrot had been applied to the queen of the gar-den, now styled the rose, the sweet violet or any other lovely flower, we would, at this day, be singing enthusiastically about the soft carrot eyes and the brilliant cabbage on the cheek. Words and names are homely or beautiful, coarse or refined, sinful or sacred, according to the associations that cluster around them. Take for example those two universally cherished names, mother and home. It is not the softness and richness of sound that makes them seem so dear, but our fond associations with each. Around the idea of one's mother the mind clings with fond af-fection. It is the first thought made upon our young hearts and one that has a lasting impression. The thought of mother f What memories does it not recall ? There's the care our mother had for us in childhood; her advice given us in our youthful years; and her never-ceasing love and devotion to the end. In all this cold, sinful world there is nothing so pure and so holy as a mother—a Christian mother's love. Oh, then, whatever time we speak half gladly, half sadly the word "mother," it is the old memories that make the sound so sweet. Why is it, if the name home be so lovely, our memory should linger so around that rustic cottage or that quaint little farm-house so many miles away ? There was only a white-washed paling fence around the little spot and old-fashioned hollyhocks and sunflowers stood like sentinels on each side the gate. There THE GETTYSBURG MERCURY. 267 was no elegantly trimmed shubbery, no asphalt, or gracefully laid-out gravel walks. Today we have our stately mansions with painted walls and frescoed ceilings overhead and velvet car-pets under foot—the floor of the old log house in the past was rough and bare—mirrors framed in burnished gold and pictured scenes from all lands beneath the skies adorn our walls. But do we feel the old emotion when we near this new abode ? It is not home, that name seems to belong to the far back years. We are of the world now, fashion, pride and selfishness share our splendid rooms. It is the fond memories of a cherished home that call back the sad and joyful scenes of childhood's grief and gladness; youth's hopes and disappointments; a sister's affection or a brother's friendship; a father's and a mother's love and death. It is the sacred memories of our early environment that gives the name home such a charm. And it is only when love is associated with the fireside that there is so much meaning in the name home. As there is nothing in the mere construction and sounding of a name, so also, oftentimes, strains of music would be en-tirely powerless to stir up thrilling and tender sensations if it were not for some train of recollections they set in motion. Does not that sacred song, "Lead Kindly Light," appeal more than ever before to the hearts of the nation, since it is associa-ted with our martyred President, McKinley ? Perhaps if the same tune fell upon a foreigner's car it would not receive.a mo-ment's attention. Have we not all a little collection of old songs, of old familiar hymns that we cannot sing or hear with-out feeling the deepest emotion? We may have heard their strains so very many times, yet they never grow commonplace because of the associations all and only their own. Oh! that vast power of individual association, in hearing, in seeing, in everything. What a rough and unlovely sight is the skeleton-like tree in winter! But when its life has had a Spring, Summer and Autumn, we shall have seen the beauty of its leaves, blossoms, and its fruit. The unsightly tree is a name; the leaves, the blossoms, the fruit—its associations. 268 THE GETTYSBURG MERCURY. TALES OF A BACHELORS' CLUB—NO. 2. JAMES GARFIELD DILLER, '04. Beresford reclined in the velvet embrace of a big lounging-chair, the picture of indolent ease. Before him, in the broad, colonial fireplace, a pile of gas-logs blazed and, despite their un-naturalness, lent a pleasant, home-like air to the smoking-room of the Bachelors' Club. The ruddy light was reflected in the polished brass andirons and in the row of shining pewter steins, hanging just beneath the mantel above. From a far corner of the apart-ment came the subdued murmur of voices, where an interested group of half a dozen.members of the club were gathered about a small table. Low exclamations of surprise, or an occasional sally of triumphant laughter were almost invariably followed by the rattle of small celluloid disks and the pitter-patter of cards in the hands of some practised manipulator. The sounds of jovial sociability, across the room, were evi-dently out of harmony with Beresford's reflections, for he paid little attention to them. He seemed to be engrossed in a con-templation of the "Old Masters" which hung about the richly frescoed walls, as if the stern faces and deep, gloomy shadows of the paintings were more in keeping with his state of mind; or anon he studied his own image in the polished brass spheres which capped the andirons, and smiled, in grim amusement, at the huge head and diminutive body in which he recognized a grotesque caricature of himself in miniature. The fine, intellectual face bore evidences of long-continued anxiety, from which there had been only an occasional relaxa-tion, such as now, when the jaded faculties sought respite in a few hours of languid ease and found solace in the filmy mist of smoke drawn from a good cigar. A servant entered the room with an armful of periodicals and evening papers, and began arranging them upon a large table in the centre of the apartment. After some moments he gathered up the old issues which he had just replaced with the later ones, and carried them away. Beresford arose, went to the table, se- THE GETTYSBURG MERCURY. 269 lected his favorite newspaper and again settled himself in his chair, As he read, about half-way down the first column of an interesting article, his attention was attracted by something on the blank margin of the printed sheet. It was nothing more than the imprint of an inky thumb, probably that of some em-ployee at the newspaper office, and yet Beresford was more deeply interested in it than in the sensational article he had just been reading. In fact he seemed to gloat over it, as one who rejoices in the prospect of the early realization of hopes long deferred. Yet it was not the impression of an ordinary thumb, which he now studied so eagerly. The black smudge on the paper was broken by a V-shaped white mark, where the papil-lse of the skin had been destroyed by a scar. It was this iden-tifying characteristic that gave special value to the clue, and caused Beresford's eyes to glitter with the cruel pleasure of the cat's when she has the trembling mouse completely at her mercy. Five minutes later he was hurrying down the street to his hotel, his active brain evolving a plan of action for the morrow. The press-room of the great city "daily" presented a scene of bustling activity. The employees ot this department flitted about in the performance of their various duties like bees in a hive, the ceaseless humming of revolving beltings playing a con-stant accompaniment to the whirr of smaller wheels and the monotonous swish of paper, as the finished product was ejected from the jaws of the monster- machines and carried away to the distributing-rooms. At the end of one of these gigantic presses a young man, whose face bore the appearance of pre mature age, was busily engaged in arranging the finished edi-tions into symmetrical piles, which were then taken away by a squad of half grown boys. He seemed weary of his task, though it was yet early in the afternoon, and now and then, as he worked, cast his eyes about the place with a furtive glance as if he regarded his fellow workmen with a sort of undefined suspicion, or perhaps he thought himself above their level. There may have been reason for this, too, for the general air of r 270 THE GETTYSBURG MERCURY. the man indicated that he was not accustomed to such drudgery, and the ink-soiled fingers handled the papers with a clumsiness which seemed greater in comparison to the swift dexterity of the attendant at the next machine. The foreman of the press-room happened along just as the afternoon's work was about to close. He was accompanied by a gentleman in conventional afternoon attire and wearing tinted spectacles, who was evidently an old acquaintance being shown through the plant. As the visitor approached the press at which the young man was working, he paused a moment and engaged in conversation with his guide, the foreman. The man at the press looked at the pair with apprehension, and trembled under the scrutiny of the eyes behind the blue glasses. As the foreman and his friend moved away, he looked after them with a suspicious gaze, and when he again resumed his work he was visibly agitated. When the last bundle of papers had been carried away, and the machinery began to slow down, and finally stop altogether, the tired and worried press-man put on his hat and coat, stepped into the elevator, and a few min-utes later boarded a street car, sitting back in the corner with bowed head and folded arms, plunged in the most gloomy re-flections. After ten minutes' ride he swung himself oft the car. Walking down the street a short distance, he entered a plain-looking building which displayed a placard bearing the sign "Boarding and Lodging." He hurried upstairs to his humble room and by a careful toilet removed every trace of his daily occupation so that, after putting on a suit of evening clothes, he was quite a transformed man. Although yet early in the evening, it was beginning to grow dark, and as he hurried along he did not notice that a man who was approaching him suddenly stepped aside into the conceal-ment of a doorway, waited until he had passed by and then stepped out again and stood for some moments looking after him. Finally he walked hurriedly along as if seeking a house, the number of which he already knew. At last he paused be-fore the door of the boarding house which our friend had just THE GETTYSBURG MERCURY. 271 left, ascended the steps and pulled the bell. The house-maid answered the summons and in reply to his inquiry informed him that Mr. Hawkins had just gone out. Then he explained that he had loaned Mr. Hawkins a book, which that gentleman had been slow in returning, and he had come to get it because he wished very much to use it. The maid hesitated about al-lowing a stranger to go up to Mr. Hawkins' room, but as the man was evidently in earnest, she reluctantly admitted him and showed him up to the apartment, watching, however, that he should take nothing but the book. How was she to know that the very book which he was now eagerly seeking was the most valuable of Mr. Hawkins' personal effects? She thought per-haps it was only a pretext to cover up some greater theft, but when the man at last picked up, with a triumphant chuckle, a small morocco-bound volume stamped "memoranda" in gold letters, her last suspicions faded away. "You will please say nothing to Mr. Hawkins about this, my good Miss," said he. "You see, he would feel ashamed of himself if he knew that I was obliged to come after my book, on account of his negli-gence." And having thus enjoined her to silence, he slipped a coin into her hand to make assurance doubly sure, hurried down the stairs and out the front door. Half an hour later this same man was seated at a small table in his room at a luxurious hotel. Before him were spread the leaves of the memorandum book, from which he read the fol-lowing newspaper clippings : "London, October the nineteenth. There is a rumor in financial circles, that the long-established and reliable banking firm of Ashley, Clement & Co., has be-come insolvent by reason of the embezzlement of a consider-able sum by a trusted employee of the firm, Joseph Bentley. Several of our most prominent financial men are anxiously awaiting a confirmation or denial of this disquieting report." "London, October the twenty-first. Mr. Joseph Bentley, the young man suspected of embezzlement from the banking house of Ashley, Clement & Co., has disappeared from the city. His flight is taken by all who knew him as a confession of his guilt. Mr. Bentley has been only recently married and his wife, who was Miss Clara Beresford, daughter of the prominent scientist, ^■■■■■■■■■■■■■■^^^■B 272 THE GETTYSBURG MERCURY. is prostrated over the disgrace brought upon herself and kin-dred. Since the announcement of Bentley's breach of trust, a telegram has been received from Paris, stating that a man an-swering to his description had been a frequent guest at the Hotel de Ville, on his way south." "London, October the twenty-eighth. The absconding cash-ier of Ashley, Clement & Co., is still at large and has thus far succeeded in eluding every effort of the Scotland Yard detec-tives. He is reported to have gone to America and Mr. Char-les Beresford, his brother-in-law, is said to be taking up the search for the fugitive, out of revenge for his sister's disgrace." These and other clippings relating to matters of a less im-portant character made up the contents of the little book. And now, having read the various items and replaced the leaves in the book, the gentleman arose and began divesting himself of his outer clothing. Off came the heavy black coat, and the man seemed suddenly to have become somewhat lighter in build. Unbuttoning the vest, he took out a quantity of pad-ding, which he had used to give the appearance of portliness. Then he produced a bottle of clear liquid, poured some of it into the palm of his hand, rubbed the sides of his face and the handsome whiskers came off like magic. A dark gray wig was next removed, and after that the minor accessories of dress with which he had kept up the deception. Ten minutes later, a young man in evening dress left the room which had been entered an hour before by an elderly gentleman in afternoon attire. As he descended the stairway he took something from his pocket and fastened it with a pin-clasp to the under side of his coat lapel. The same evening, a certain Dr. Atkinson, a member of the club, had entertained at dinner a young Englishman, a Mr. Hawkins. When he had given the invitation, the doctor asked his friend for his address, saying that he would send his car-riage. But the Englishman seemed reluctant to reveal the lo-cation of his stopping place, and his prospective host did not press the matter. Later in the evening, the doctor took Haw-kins with him to the club and the Englishman was soon the THE GETTYSBURG MERCURY. 273 centre of an interested group of listeners, who had dropped their conversation in various parts of the smoking-room, and moved closer to the fireplace, where the guest of the club was entertaining them with anecdotes from his experiences in the British army in India. For almost an hour he held their atten-tion, and was just in the middle of the narration of an amusing episode, when a cab pulled up to the curb outside and a mo-ment later Beresford entered the room. On catching sight of him the Englishman broke off in his story, made a movement as if to rise from his chair and then sat down again, regarding the newcomer with the lodk of desperation that reminds one of a hunted beast brought suddenly to bay. Beresford ap-proached the group about the fireplace unmoved, and Dr. At-kinson arose and introduced the guest of the evening. Haw-kins held out his hand with the hesitation of one putting it in-to a fire, but Beresford clasped and shook it heartily. Then, his face suddenly becoming stern, he gripped the Englishman's hand tighter and turned back the thumb, revealing a scar upon its inner surface shaped like the letter V. All his doubts with regard to the identity of his man thrown aside, and in the full assurance of complete recognition, he looked the other squarely in the face and said in a ringing voice : "Mr. Joseph Bentley, alias Hawkins, I believe we have met before, and it now gives me great pleasure to renew our acquaintance." At the same moment, two officers who had been waiting in the hallway, stepped into the room and took the Englishman into custody. Then Beresford, in the excitement caused by the electric shock of surprise, turned to the startled group which had witnessed this scene ami, in answer to their look of inquiry, made a quick movement as if to turn back his coat lapel, and the soft glow of the firelight was reflected in the gleam of a silver badge. 274 THE GETTYSBURG MERCURY. l THE DREAMERS. Miss BESS M. DRAIS, '04. THERE comes moment after moment in daily life, when we lift ourselves above the common earth-bound views, and dwell in the land of dreams. To the traveller, these ex-cursions into that far country are of great significance and value. His mind is free from the cares of the world and is transported into a new atmosphere, where it finds rest and joy. It is true that the dreamers picture for themselves an "Utopia," they muse and ponder over the unattainable and un-fortunately for many, their visions burst like bubbles, and soon pass away. But man becomes wearied by the stress of daily life, and his greatest pleasure and happiness are found in living in an ideal world. 'The cloud-built palace all with sun agleatu, So soon to change and fuse into the sky Avails its lord far more than bodied high In stone and mortar, could the mason's scheme. It is when dreaming that man recalls the most pleasant memories of the past and paints his richest pictures of the future. When he becomes despondent and even life seems monotonous, he seeks refuge in one of his loftiest castles and immediately the sky turns blue, the flowers again bloom and send forth their sweetest fragrance. There is a class of people who only let their fancies play and into whose minds the pictures come and go like butter-flies darting from flower to flower. Those who dream selfishly have no result but discontent and a useless life, but the true dreamer should be better contented and happier because of his dream life; as little Sara Crewe in Mrs. Burnett's sweet story, dreams her attic into a happy home, her rags into velvet, her crust in-to a delicious meal, and her hard bed into eiderdown, and is the happiest of children in the most wretched surroundings. The true dreamer's castles have a master and their creative im-aginations are guided by thought and reason. It is preemi- THE GETTYSBURG MERCURY. 275 nently true of castles in the air, that you must own your housef or your house will own you. Such dreamers are filled with ambition and it is ambitious men and women that the world has always needed. The stream, in struggling onward, turns the wheel of the old mill; the coral insect, fashioning its tiny cell day after day, joins con-tinents to one another and the ambitious man, building a ped-estal for himself, leaves a monument to posterity. By dreaming, we find the quarries in our lives, out of which are hewn the blocks that later lay the foundation of character, where thoughts are shaped, which take form in noble works. We behold visions of ideal perfection hanging like stars in a midnight sky and in striving to attain that perfection, character is changed into transfigured beauty. What is comparable to this? Dr. Hillis says, "All the beauty of paintings, all the grace of statues, all the grandeur of cathedrals are as nothing compared to the painting of that inner picture, the chiselling of that inner manhood, the adornment of that inner temple." We dream especially when we are young, but not only then, for man paints pictures of fancy until he reaches the autumn, and even the winter of his life. We are all dreamers, and as we grow older, our dreams become wider and grander. We see the ideals before us which we are striving to attain and they always keep so far ahead of us, but it is only by trying to re-alize them that we ourselves grow. We each have in us a pure ideal after which we are striving and we should be willing to die rather than give it up, for our course in life is shaped by our ideals. As Van Dyke says, "It is from the hearts of dreamers that shall spring a renaissance of faith and hope." People of practical mind are too likely to think of dreamers as being light and fanciful. They think the dreamers are idle and peculiar when they go off to some secluded spot to indulge in their dreams and they even sneer at them, but it is just the things which people once scoffed at which are now of the greatest practical benefit to the world. All discoveries and in-ventions are works of creative imaginations, guided by the power of thought. In the fifteenth century, an age of romance, a young seaman, by carrying out his dreams, experienced to r> 276 THE GETTYSBURG MERCURY. the utmost the solitude of greatness and his discovery led to all that has since been achieved on our continent. To Columbus belongs the undivided honor of making real the grand ideal of the Western World. To Roentgen, who has made invisibility-visible, the world owes a debt which can never be paid. Mar-coni, the young Italian, has performed the modern miracle of miracles. He has dreamed sound out of space. All distin-guished discoverers and inventors have been remarkable for the glow of their imaginations and without that imagination all philosophic discovery and invention would be impossible. The success of the mathematician and even the musician depends upon the work of the creative imagination. The artist dreams of some ideal and then tries to attain it in his productions. In fact all ambitious people, all people who ac-complish anything, do and must dream. This is especially true of the poets. Their poetry is very often founded on facts, but it is when they are carried away by their dreams that they reach the highest pinnacle of success, for "imagination can go far beyond the attainments of nature." From Tyrtaeus down, the poets have first been laughed at, and then followed to the death, for it is their dreams which stir men to deeds. Highest of all are the spiritual dreamers, who have dreamed reforms and ideals into reality. "Your old men shall see vis-ions, and your young men shall dream dreams," is the spiritual promise of the new era, and in unmistakable terms, the Word declares, "Where there is no vision the people perish." " 'Come down,' we cried to him. 'Leave off thy lonely Watch on the mountain height; Belike the foeman comes, and wilt thou only Be missing from the fight ?' No word he answered, yet we knew when ended The long day's doubtful war We had not won had he left undefended His lone outpost afar. 'Come down,' we cried again, 'the streams are failing, What doest thou mid the stones on The bare hill-side? Hear the children wailing ! With thirst the whole earth groans.' THE GETTYSBURG MERCURY. 'Drink, then !' he laughed to us, and rested glowing Beside his well-used tools, And down the rocks, imprisoned fountains flowing Sang into sudden pools. He was not one of us. His rapt eyes, shining Like moon-light veiled in showers, Had the seer's vision, outward far divining Horizons beyond ours. We heard the waves break, the small waters welling In darkness 'neath the sod, And what to us was but the night wind swelling He called the voice of God. But now a silence falls, and we awaken— Dim is our dawn and late ! The prophet-voice we thought a reed wind-shaken Hath passed within the gate. And our dull hearts now read aright the story Our dreamer always knew— Life's best is dreaming best, and Heaven's own glory, Man's dreams and God's come true." 277 278 THE GETTYSBURG MERCURY. A STRONG CHARACTER. C. E. BUTLER, '05. IT not infrequently happens that people of our present day are able to recognize conditions which tend to an improv-ed appreciation of collegiate advantages. Our school system has been so extended as to stimulate the desire of pupils to enjoy larger opportunities. That the meagre educational ad-vantages as connected with self-made men are the only means by which great men can be produced, is an old superstition which is fast disappearing. Parents are seeing the folly of such superstitions and are universally accepting our institutions as a means to the lofty manhood of ourpresent time. They recognize that the one great aim of all education is to secure the highest style of men. The conceptions of ideal manhood fix the standards of education and the more nearly the ideal is ap-proached the more exact and philosophical will be the educa-tional methods. The greatest blessing that can happen to any nation, age or people is its g>eatmen. Men that are men—not alone in deeds of daring, feats of strength and an over abundance of talent—but men with characterpar excellence, purposes noble and acts that are the inspirations of a pure mind and loving heart. To increase for itself the number of such men is the greatest ambition of every nation and the highest aim of every educational system. Although the number of illiterate in the United States to day is enormous, they are, nevertheless, decreasing with every stroke of the clock. While on the other hand, the number of common and high school graduates and the number entering colleges are increasing with each succeeding year, and in view of these facts we will consider the college student, how he en-ters, and how he closes his college course. Spurred on by the flattering results of the preparatory school and filled with the idea of obtaining the best possible prepara-tion for his life work, the student enters college with the de-termination to come out a master of the subjects, a well devel-oped intellect and a character formed to withstand every surg- THE GETTYSBURG MERCURY. 279 ing billow of life's rough sea. I say this is the determination of the student when he enters those stately walls and confronts the learned and dignified professors. There will be no side-helps for him, the application of his own mind, the power of his own intellect, together with his own determination are suf-ficient to withstand every force, science and conglomeration of which the curriculum is composed. Thus the student enters the college and for a short time his good purposes predominate, but for a short time only, and soon, how soon, he finds himself in the ranks of the average student. Shall he then save the nation when the drum-tap is futile and the barracks are ex-hausted? Do facts and things rather than words and signs make up the warp and woof of his existence? Absorbed entirely in his task and absolutely indifferent to all things else, he may finish his course and come forth from the institution an honor man, but in the effective work of human society he is a hopeless failure. Multitudes of such men are scattered throughout our country who have been admirable at almost every stage of their prescribed course. You will find them at the bar and you will find them in the pulpit; professors' chairs are not without them and they are not wanting in the halls of leg-islation— admirably carved semblances of cultivated manhood, having all the shape and comeliness but not a whit of the living power of well-trained intellects. A stick may be whittled into the form of a man, but changed as it will be in form, it will still be a stick of a man. Alas, that so many of our half ani-mate beings should occupy positions of power in our nation. But for him who has come and seen and conquered, who has withstood the thousand temptations of a college life, who has been subjected to the fire and found pure, whose judgments are unbiased and whose character is a broad and firm founda-tion for the future of the world, what shall we say of him ? A manly man, liberally educated and full of virtue; the pride of the people and the love of the nation. Let his competitors assail him, his character is invulnerable. There is nothing can stand in the way of virtue on fire. You can misstate a fact, a principle you can put under a false guise, but a man you can- 28o THE GETTYSBURG MERCURY. not repress if he has grit, grace and a spark of enthusiasm. Character is indestructible; no lightning-bolt can shatter it, no flood drown it and no fire consume it. Rivers may change their courses and centuries pass, but character is stable, endur-ing forever. What our country needs then is men—manly men—and a, larger supply of them. We need them in our business circles, on our farms and at the heads of government. We need them for the good they can do, by raising the stand-ard of intelligence, by the evidence they furnish that education is a capital that pays an ever increasing dividend and we most especially need them scattered among our people for the high-er development and christianizing of the nation. I would show you two men emerging from the college walls and entering upon the sea of life, how like they are to two ships leaving their harbor of quiet to battle with the rough elements of the world. Their anchor chains are lifted and one by one the sails drop from yonder clipper's delicate spars and caught up by the pass-ing breeze are filled into a cloud of billowy whiteness. Thus stretched out like angel wings she begins her course on the clear blue sea. And now the second moves out of port into the great sea. With what impressions we look upon the great dark hulk of this ocean steamer. We see the smoke rolling in thick black columns from her smoke stacks, we see her sides all scratched and scared and her sails dark and sooty. Yet with slow increasing throbs, she, too, passes on and disappears in the distance. But beyond the horizon the sky darkens, the lightnings leap from the overcharged clouds. Like a stricken bird with torn and ruffled plumage, the clipper struggles against the. forces which a short time since drove her forth in such magnificence but which now seem to campass her destruction. With naked spars and storm-swept decks, she is driven and tossed a play-thing of the raging seas, while through the blackness glow the red lights from the steamer's fires. Though tons and tons of waves are hurled against her massive frame, yet undaunted and with the steady increasing pulsations of the giant power THE GETTYSBURG MERCURY. 28l within, she plunges on through crest and trough until the tur-bulent ocean with its tossing waves is left behind and through the breaking light beyond, with its gentle winds and under a cloudless sky, she gains a safe haven. So two men pass out from the influences of their alma mater. The one is adorned with natural graces and the world's gold. The other is perchance ungainly in appearance and destitute of favorable circumstances, the external beauty and symmetry of the former far eclipsing the uninspiring and unpropitious de-parture of the latter. Out into the world they go, soon to be surrounded with the cruel snares and evil machinations of a treacherous humanity. The weakling is unprepared to endure the assaultsand blows of his adversary and soon succumbs to an inevitable fate. Deeper and deeper he sinks, until finally the little energy that drove him forth is spent and he drops into utter oblivion and is lost to the world forever. While through the intrigues of an intricate politics, through the formidable barriers of an unjust world and through every conceivable diffi-culty to which seventy-five million souls can subject him, the man of character stands firm. He is one who will stand by another in defence of everything right; who will hold on the highest things and not let go of the people below him; who—without any cant or hypocrisy, but because he believes in God and the things that are good—will show by the actions of his life that God is character. He is the ideal of manhood, a strong character, who will ever be a leader in all measures. Never before in the history of the world was there a grander time in which to live than now and never were strong characters more needed than here and now. Hold fast then Character! Stand firm Determination and let all the world know the integrity of the Americans of this gen-eration. 282 THE GETTYSBURG MERCURY. COLLEGE DORMITORY LIFE. i PAUL FROELICH, '04. ASTRANGER at a college is usually interested in the student dormitories. There is an air of obscurity and hidden interest which attracts one and makes him curious to know the life within those buildings as well as eliciting his ad-miration for the beauty of the architectural structure. At night his feelings are even intensified, when he looks upon the rows and blocks of lighted windows, varied and separated by the occasional spaces of darkness. There is a certain mysterious line which seems to make the dormitory life of the student pe-culiar and separate from the outer world. And it truly is so. Not only is the dormitory life of the college student of to-day in a class by itself, but there is only to be found that unique and attractive college spirit. There is a vast difference between the life of the " day student" who lives in the town and that of the man who rooms in the dormitory on the campus. The former misses a great deal of the influence of that youthful enthusiasm and spirit which finds expression in so many differ-ent ways and objects and which is nourished by the unity that the dormitory gives. It is a life different from any other in the world. It is very interesting. Thrown into very close contact by the proximity and arrange-ment of the rooms in the building, a close fellowship and firm friendship among the students results. Two men, who spend the best four years of their lives in the same room as " chums," form a life-long friendship. The same is true of those who are near neighbors. A dormitory becomes a sort of home and the students in it, one large family. Of course it is not said that dormitory life removes individuality and personality; rather otherwise. This close association between college men from all parts of the country, with different training, ideas and habits, is powerful in developing personality. In contrast with this last idea is the organized life in an insti-tution of learning. College students are wonderful organizers, and the many societies, clubs and athletic organizations work THE GETTYSBURG MERCURY. 283 through the means of the dormitories. There is the place to reach the men. Consequently the bulletin-boards, at convenient locations in the buildings, are an important and almost indis-pensible feature of dormitory life. They are the means of pub-lic notification and are of general interest. Their well-covered surfaces bear information ranging from the call for a mass-meeting or the announcement of the next baseball game, down to the reward for the return of a lost fraternity pin and the news of a bargain in second-hand text books. Not satisfied with the bulletin-boards, some of the student organizations reach their members by a personal notice slipped under the doors of the many rooms. ^^>«-> IK AMD JOB Good Work Low Prices Publisher ot THE GETTYSBURG NEWS 142 Carlisle St., Gettysburg, Pa »«*mWHGtm N. G. BARBEHENN Latest Styles in HATS, SHOES AND GENT'S FURNISHING .Our specialty. WALK-OVER SHOE M. I ECKERT Prices always right The Lutheran publi^ing pouge. No. 1424 Arch Street PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel-op one of the church institutions with pecuniary advantage to yourself. Address H. S. BONER, Supt. PATRONIZE OUR ADVERTISERS. FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. EE. IB. 33end_er 73 Baltimore St., Gettysburg, Pa. THE STEWART & STEEN CO. Qollege IJjTxgTCbTjers obnci (pTinteTs 1024 Arcli St., Philadelphia, Pa. MAKERS AND PUBLISHERS OF Commencement, Class Day Invitations and Programs, Class Pins and Buttons in Gold and Other Metals, Wedding Invitations and Announcements, At Home Cards, Reception Cards and Visiting Cards, Visiting Cards—Plate and so cards, 75 cents. Special Discount to Students. A. G. Spalding 6 Bros. Largest Manufacturers In the World of Official Athletic Supplies. £ f f f £ ■* £ Plans and Blue Prints of Gymnasium Parapherna-lia furnished on request. BASE BALL, LAWN TENNIS, FOOT BALL, GOLF, FIELD HOCKEY, BASKET BALL, OFFICIAL ATHLETIC INPLEMENTS. /yf TRADE J^S\ win \VMARK yj Spalding's Catalogue of all Athletic Sports Mailed ^^ ^W ^r» ^p ^F ^W ^f» free to any address. A. G. SPALDING tS BROS. New York, Chicago, Denver, Kansas City, Baltimore, Philadelphia, Minneapolis, Boston, Buffalo, St. Louis, San Francisco, Montreal, Canada ; London. England. PATRONIZE OUR ADVERTISERS. EGKENRODE & BEGKEE OHAMBERSBURG ST., Dealers in Beef, Veal, Lamb, Pork, Sausage, Padding, Bologna, Hams, Sides, Shoulders, Lard, Prime Corned Beef. The Medico-Chirurgical College of Philadelphia. DEPARTMENT OF MEDICINE Offers exceptional facilities to graduates of Gettysburg College, especially to those who have taken a medical preparatory or biological course. The instruction is thoroughly practical, particular attention being given to laboratory work and bed-side and ward-class teaching. Ward-classes are limited in size. A modified seminar method is a special feature of the Course. Free quizzing in all branches by the Professors and a special staff of Tutors. The College has also a Department of Dentistry and a Department ol Pharmacy. All Gettysburg College students are cordially invited to inspect the College and Clinical Amphitheatre at any time. For announcements or information apply to SENECA EGBERT, Dean of the Department of Medicine, 17th & Cherry Streets, PHILADELPHIA, PA. Wright, %j \ Co. 140-144 Woodward Avenue, DETROIT, MICH. Send for Catalogue and Price List. Manufacturers of high grade Fraternity Emblems Fraternity Jewelry Fraternity Novelties Fraternity Stationery Fraternity Invitations Fraternity Announcements Fraternity Programs Special Designs on Applicati«i> PATRONIZE OUR ADVERTISERS. Geo. E. Spaijgler, PIANOS, ORGANS, MUSICAL MERCHANDISE Music Rooms, - York St. Telephone 181 GETT^SBUKG C. B. KITZMILLOV. DEALER IN HATS, CAPS, BOOTS AND DOUGLAS SHOES. McKnight Building, Baltimore St. Gettysburg, Pa. Ix. M. ALcLEMAN, Manufacturer's Agent and Jobber of Hardware, Oils, Paints and Qneensware Gettysburg, Pa, THE ONLY JOBBING HOUSE IN ADAMS COUNTY W. F. Codori, ^DEALER IN^ --'; .SPECIAL RATES TO CLUBS. York Street, Gettysburg:, Pa. --.--— 1 SH 3 .,—,.—,.-,<^,^.—,*,^^, . _ . ._ .

The Mercury April, 1909 HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. Makers of CAPS AND GOWNS To Gettysburg College, Lafayette, Lebigh. Diokinson, State College, Univ. of Penn sylvanin, Harvard, Yale, Princeton, Wellealey, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods x Degrees The College Man's Opportunity. We offer the Surest Means of finding your right place. Hundreds of good positions open in business, in teaching and in technical work. Offices in 12 cities. Write us to-day. THK J\mJtTIOJ\"Al, ORGJJYMZJITtOJV OJt BIlJIMjy BKOJKER8. Commonwealth Trust Building, Philadelphia, Pa. HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. £vvery CL'biac'h.ecL Job,ii P. fcfatftity Proprietor. L ETREILINO Successor to BKCKER & Co,, DEALERS IN All kinds of Fresh and Smoked Meats Chambersburg St., Gettysburg, Pa. nGETTYSBURG COLLEGE Gettysburg, Pa. LIBRARY WE RECOMMEND THESE FIRMS. Established 1S67 by Allen Walton. ALLEN K. WALTON, Pres. and Treas. ROBT. J. WALTON, Supt. HUMMELSTOWN BROWN STONE COMPANY QUARRYMEN and Manufacturers of BUILDING STONE, SAWED FLAGGING and TILE. Waltonville, Dauphin Co., Pa. CONTRACTORS FOR ALL KINDS OF CUT STONE WORK. Te egrapb and Express Address, Brownstone, Pa. Parties visit ing quarrjes will leave cars at Brownstone Station on the P. & R. R. R. For Artistic Photographs —GO TO T{PTOJ\[ The Leader in PHOTO FASHIONS Frames and Passapartouts Made to Order. D. J. REILE, Clothing, Gent's Furnishings Sole Agent for the CRAWFORD SHOES, 13-15 Ohambersburj* St. Come and Have a Good Shave or Hair Cut —AT— HARRY B. SEFTON'S BARBER SHOP 35 Baltimore St. Barber's Supplies a Specialty. Also choice line of Cigars. Shoes Repaired CHAS. HARTDAGEN, Middle St., Opp. Court House, GUARANTEE ALL WORK TIE GETTYSBURG DEPARTMENT STOR Successors to the L- M. Alleman Hardware Co., Manufacturer's Agent and Jobber of HARDWARE, OILS, PAINTS AND OUEENSWARE, GETTYSBURG, PA~ The only Jobbing House in Adams County. PATRONIZE OUR ADVERTISERS. fcftftaa *««»»»»*«»* 6»ftiR.?s5ft*««ft»ftftftSt»a#aaaaftaaaff ft « » ft ft it « ft f«t ft St a *»* ft ft a** « aa*a* a * «»»« »« »a !» ft ft ft ft « « ft « ft •5 fftt ft ft ft » * SelLgjmc)1! ARE GETTYSBURG'S MOST RELIABLE And show their appreciation of your patronage by giving you full value for your money, and closest attention to the wants of every customer. »*« ft ft ft ft ft ft f«t ft « ft « ft ft ft ft • ft ft ft ft fftt a» « ft « « » ft « ft « «« »« «a *a« a« » * Give Them * » aa« « a a ft »* « **•****• e&ft'>r-$««ft0 *»#«».£« «stft* aafta«ft$$a* A « »«*«#» Your Patronage PATRONIZE OUR ADVERTISERS. KS'friftKsfetygjifrsiSi'gsj'g!^.^ A Special Proposition Is open for the first person ID au> com-munity who will deal with us for a Piano or Organ. WEAVER ORGANS AND PIANOS have no question mark to the quality. ■a I* MAIL THIS COUPON TO OS. Send me special proposition for the purchase of a Piano. Name Address_ WEAVER OR". *N AND PIANO CO., MANUFACTURERS, YORK, PA , U S A. KiKiKiKiKii^

The Mercury December, 1908 HEEP THOSE WHO HEEP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. 2**£™°I CAPS AND GOWNS TII Gettysburg College. Lafayette, Lchigh. Dickinson, State College, Univ. of Penn s> Ivani i. Harvard, Yale, Princeton, Wellesley, Bryn Mawr and the others. Class Contracts a Specialty. Correct Hoods _»»■ Degrees. The College Man's Opportunity. We offer the Surest Means of finding your right place. Hundreds of good positions open in business, in teaching and in technical work. Offices in 12 cities. Write us to-day. TUB JYMTJOJVJZ, OB»^JVIZJlTIOJV Of BXAIJV BHOXBJtS. Commonwealth Trust Building, Philadelphia, Pa. HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. BATES $2.00 PEB DAY. £iver-y Cttad-ied. Jotin P. M^tifl- Proprietor. DEALERS IN All kinds of Fresh and Smoked Meats Chambersburg St., Gettysburg, Pa. WE RECOMMEND THESE FIRMS. Established 1867 by Allen Walton. ALLEN K. WALTON, Pres. and Treas. ROBT. J. WALTON, Supt. Hummelstown Brown Stone Company, QUARRYMEN and Manufacturers of BUILDING STONE, SAWED FLAGGING and TILE. WalioTwille, 33a.-LiprT.-Ln. -&o., Pa,. CONTRACTORS FOR ALL KINDS OF CUT STONE WORK. Telegrapn and Express Address, Brownstone, Pa. Parties visit-ing quarries will leave cars at Brownstone Station on the P. & R. R. R. For Artistic Photographs Go To TIPTOJV The Leader in PHOTO FASHIONS Frames and Passapartouts Made to Order. PATRONISE OUR ADVERTISERS Come and Have a Good Shave or Hair Cut —AT— Harry B. Sefton's BARBER SHOP. 35 Baltimore St. Barber's Supplies a Specialty. Also choice line of Cigars. SHOES REPAIRED -BY-Charles Hartdagen, Middle St., Opp. Court House, GUARANTEE ALL WORK. GETTYSBURG DEPARTMENT STOKE. Successors to the L. M. Alleman Hardware Co., Manufacturer's Agent and Jobber of HARDWARE, OILS, PAINTS AND QUEENSWARE, GETTYSBURG, PA. Vke only Jobbing House in Adams County. PATRONIZE OUR ADVERTISERS. 2 * * » | Seligniqi] I * % 1 ^ B^etim | !t ** 2 Are Gettysburg's Most * * * aV * « v. « «» V* t- * * * * -3 Reliable TAILORS #»»**###*#**#*****»*** PATRONIZE OUR ADVERTISERS. i^l^^^^i^^^^^^i^i^^i^^r'i^M^l^.y^yi^-^i^^i^: as ;!. .1.1I ■>!•■ II IIfI Essentially the instruments for criti-cal and discriminating- buyers. Super-ior in every detail of construction and superb instruments for the production of a great Variety of musical effects and the finest shades of expression. Close Prices. Easy Terms. Old Instruments Exchanged. WEAVER ORGAN AND PIANO CO., MANUFACTURERS, YORK, PA , U S A. \&i^iAtt%zi&Zfc5%'i$te*&*&M$',?¥:&& s Headquarters —FOR-HATS, SHOES, A*TD GENT'S FURNISHING. Sole Agent lor WALK-OVER SHOE EGBERT'S STORE. Prices Always Right Itje Lutheran Mlieirtloji Society No 1424 Arch Street, PHILADELPHIA, PA Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENRY 8. BONER, Supt, THE KAERCURV The Literary Journal of Gettysburg College. VOL. XVI GETTYSBURG, PA., DECEMBER, 1908 No. 7 CONTENTS. A CHRISTMAS POEM 2 E. J. BOWMAN, '11. JUSTIFICATION OP THE BOYCOTT 3 E. E. SNTDER, '09. CONSTITUTION OP THE KEYSTONE DEBATING LEAGUE 7 IS THE GOVERNMENT COSTING US TOO MUCH?. 9 P. S. DENGLER, '09. OUR LITERARY SOCIETIES II.—PHRENA 11 WHY IS GETTYSBURG NOT WEALTHY? 13 ST. G. PHILLIPY, '09. THE JUNIOR "PROM" SOCIALLY CONSIDERED. .15 BIOGRAPHY OF SCHILLER 17 MISS BAUSCH, '11. CULTURE'S DISTRESSING FOE 20 G. E. WOLF, '09. THE ECONOMIC ASPECTS OF THE LINCOLN ROAD.22 G. L. KIEFFER, '09. THE "INDIAN STEPS." 23 E. C. STOUFFER, '11. THE INVESTIGATION OF THE FARMER; WHAT IS IT LIKELY TO BE WORTH? 25 MISS HELEN H. BRENNEMAN, '08. EDITORIALS 27 BOOK REVIEWS 29 EXCHANGES 30 THE MERCURY A CHRISTMAS POEM. E. J. BOWMAN, '11. .Behold the earth in solemn stillness lies! Again, his course traversed, the king of day Has sunk beneath the distant mountain tops. No longer glows in radiance the sky, But silent night enshrouds the wearied earth. No sound of man or beast comes forth to break The charm that over all has cast its spell. And far above from out the folds of heaven's Aetherial dome, the stars innumerable and Sublime are smiling on the earth below. All nature bows her head in reverence, thus- The God of Peace to laud and magnify. 'Twas such a night when from far Eastern lands, O'er mountains high, through valleys deep, Wise Men? Their way were tracing, guided by a star Outshining all the innumerable host That spangled all the heaven's majestic dome- When lo o'er Judah's city, Bethlehem, It stopped, and there, within a lowly hut, Behold, asleep within a manger lay The Holy One, the Buler of the Wise, By seers announced and prophets long before- 'Twas such a night when on the rolling hills O'erlooking David's City, Bethlehem, The humble shepherds, holy and devout, Their flocks were guarding from the hostile foe That roamed o'er hill and plain in quest of prey- When lo, the glory of the living God Around them shown, and, standing in their midst They saw the form of One divine in robe Of heavenly light, and in a tender voice The Messenger addressed the shepherds thus: "Fear not, I bring you tidings of great joy, THE MERCURY. To you, I bring them and to all mankind: In yonder Bethlehem is born this day A child, who is your Saviour and your Lord." Then while the shepherds filled with awe, o'er this Mysterious scene were meditating deep, Their gaze beheld a heavenly host in robes Of shining white around the Messenger Of love. Then forth upon the hallowed night The mellow strains of heavenly music broke, And there alone by God's own chosen few "Was heard the anthem of the Christmas-tide: "To God on high be glory evermore And upon earth goodwill and peace to men." JUSTIFICATION OF THE BOYCOTT. E. E. SNYDER, '09. JHE justification of the boycott is by no means an easy task. Its practice and its underlying principle have always been questioned and in view of the advanced and radical ground taken by both its advocates and its opponents, a careful study of the boycott, its history, its develop-ment, its modern forms, and its ultimate object, is necessary to enable us to pass judgment upon it, either favorable or unfavor-able. The term originated in 1880 when Captain Boycott, an Eng-lishman, who was the agent of Lord Barne in the Connemara district of Ireland, became so obnoxious because of his harsh treatment of the tenants, that they retaliated by inducing the people for miles around to have nothing whatever to do with him. They would neither speak to him, work for him; buy from him, sell to him, or in any way connect themselves with him. More than this they resorted to violence and even blood-shed, to prevent others from doing so. But this was not the ori-gin of the practice although it gave rise to the term. The prac- 4 THE MERCURY. tice extends almost as far back as history itself. In 1327 the citizens of Canterbury, England, boycotted the monks of Christ's Church. They refused to inhabit the houses of the prior, and passed an ordinance that no one should buy, sell, or exchange drink or victuals with the monastery. A severe punishment was provided against the disobedience of the order. The first use of the boycott in America was during the period just preceding the Eevolution, when the colonists boycotted several articles of British make. This culminated in the Boston Tea Part}', which was advocated and supported by our best and most patriotic citizens. Thus the advocates of the boycott claim that it was born in the cradle of American liberty. It was a great weapon, used by the Abolutionists against slavery, and it has often been used by ministers and others prominent in the social world against intemperance, immorality and other social evils. It has been used by the Manufacturer's Association against the work-ingmen, but here it is known as the "black list," and in this form it has ruined thousands of poor laborers. It has also been used by the laborers, in retaliation against the capitalists and it is this use which represents what we today recognize as the boy-cott. Thus from its history we might define boycott in its original usage, as meaning a combination of many to cause loss to one person by refusing to have any relations with him and by influ-encing and coercing others to treat him in like manner. In re-taliation for some wrong either real or imaginary, they withdraw from the victim all beneficial intercourse and even resort to force, in order to persuade others to do likewise. Today the term boy-cott means a combination of many usually organized working-men against an individual or a combination, through which they seek by withdrawing their support and services to secure redress for some infringement upon their rights. It,is this use that we would attempt to justify. The boycott, as has been mentioned, is but another name for the "black list," although it is usually practiced with a nobler end in view. The boycott usually seeks redress for wrongs, while the "black list" disregards the justice of its object and seeks only additional advantages by this coercive means. Yet the capital-ists raise a great cry of injustice when the boycott appears,, and shall be defined by the college that submits the question. THE MERCURY. lose no time in making their appeal to the courts for injunction and protection, although they are daily and yearly practicing the same principle against the laborer who can seek justice through no other means. But in this case it is the poor man's ox, that is gored instead of the rich man's, and if he would resist or seek redress, he is pointed out as dangerously affected by socialistic principles, and often suffers for trying to maintain a right guar-anteed to all by our Constitution. In practice, also, the boycott has changed, and few of the ob-noxious and injurious characteristics of the ancient boycott re-main. The boycott, as practiced at present, as has been stated, is simply the ostracism of an individual or organization, by an organization in order to secure, what they believe to be their rights. It may result in great pecuniary loss to the victim and because of this fact has often been restrained by injunction, but ■no violence attaches to it; no personal harm or injury, and in many cases individual bitterness has been eliminated. No force or coercion is used outside the obligations of membership in the contending organization, although, this fact is often changed, .and it is true that many organizations do take up the fight in sympathy. It is, when rightly used, but an effective weapon in the hands of the laborer by the use of which he is able to secure consideration and justice, when other means have failed, and as such its use is justifiable. From the laborer's standpoint its use possesses considerable economic importance, for it is only by its use, through the me-dium of his organization that he can battle, with any degree of success against the oftimes higher intelligence and more perfect organization of his employers, the capitalists. In this age, the tendency of each class, seems to be to gain wealth regardless of the loss, they may occasion. To the laborers, the boycott, is one of the few barriers that stand between him and a lower standard of living, which would be the inevitable result, were these barriers removed. Our eco-nomic welfare depends upon progress in every class. If the laborer is to share this progress he must advance and not recede. He must raise his standard of living, his culture and his edu- •cation instead of lowering them. To do this he must be in con-tinual conflict with the capitalist, who is his superior in educa- THE MERCURY. tion, and had an additional advantage because of his capital. The boycott has proved to be one of the few things which the •capitalists have not been able to overcome, and as its use enables the laborers to maintain his ground in the conflict for advance-ment, it is certainly justifiable. The boycott can also be regarded, as simply the practice of the right guaranteed to each citizen by our government, to say, write, or publish, anything he wishes, on his own responsibility. This is what the laborer claims for the boycott. He certainly has the right to govern his own words and dealings and to use his influence with others so long as he advocates a just cause and uses no coercive measures to secure adherents. This represents the workingman's idea of the boycott, and while it must be ad-mitted that it is here pictured in its most favorable form, and •that it is seldom practiced within the prescribed limits, yet the argument is founded upon a basis of justice and many decisions of higher courts have recognized this fact. As a last claim, we would advance the boycott, as the only ef-fective weapon against the "black list." No man has a right to work permanent ruin to another because of individual difference of opinion nor has an organization a similar right, and since the employer often uses this means against the employee, the laborer has a right to defend himself by the boycott. It is a hard and bitter solution to the problem. It is the Old Testament dispen-sation, "An eye for an eye." but when we consider that the con- 'ditions, from an ethical standpoint are far from normal, we must be satisfied if they do require abnormal means. Thus would we justify the boycott, from an economical view-point, but when we turn on our question the light of an ethical culture, we find it again questionable and we are compelled to ask ourselves the question, "Is there in the business activity of today, as represented by the masses on both sides, a point where ;an individual can retain pure ethical ideals and secure true eco-nomic good?" Perhaps in the masses there is not, but it is pleasing to note that here and there in the great business hustle of our age, we see sturdy advocates of a higher principle emerg-ing from the ranks of both contestants and when these shall have gained a majority the justification of the boycott will be impos-sible, but not until then. THE MERCURY. 7 CONSTITUTION OF THE KEYSTONE DEBATING LEAGUE. ARTICLE I. NAME AND MEMBERSHIP. This organization shall be known as the Keystone Inter-Colle-giate Debating League and shall have the following members: Bueknell, Lafayette and Gettysburg Colleges. ARTICLE II. PURPOSE. The purpose of this organization shall be to increase interest in debating in each of the colleges represented and to encourage inter-collegiate debating. ARTICLE III. ORGANIZATION. The executive committee shall consist of one undergraduate from each college represented and shall meet annually at the time and place of the final debate to transact all business of the League. ARTICLE IV. CONTESTANTS. Each college shall send to the contest in which it participates three representatives. Contestants shall be regularly enrolled students in the collegiate department taking at least ten hours of recitation or lecture work per week. The names of the de-baters and alternate shall be submitted to the opposing team at least ten days before the debate. No college shall protest the-eligibility of a debater later than five days before the debate. ARTICLE V. SELECTION OF QUESTION. The question for debate shall be submitted not later than six weeks and returned not later than five weeks before the debate is to be held. The college that receives the question shall select sides. No college shall submit the question to the other college twice in succession. Terms in the question, if not understood. THE MERCURY. ARTICLE VI. JUDGES. The college at which the debate is held shall submit to the visiting team at least four weeks before the debate the names of prospective judges. The visiting team may strike from the list any of "the names and shall return the remainder within one week designating the order of preference. No personal friend of any contestant and no one having had student of official relations with either of the colleges involved, shall be eligible for appoint-ment as judges. At the close of the contest, without conference-with his associates, each of the three judges, deciding for him-self, shall give his vote duly signed and sealed to the presiding officer who shall announce the decision. The judges shall base their decision on argument and composition and delivery; argu-ment to count sixty per cent., composition and delivery forty per cent. ARTICLE VII. CONTEST. The college at which the debate is held shall select the presid-ing officer. Each debater shall have fifteen minutes; ten min-utes for his opening speech and five minutes for rebuttal. The first speech in rebuttal shall be made by the negative, and the-affirmative shall close the debate. The order of speakers in re-buttal shall be left to the discretion of the respective teams. No> new material shall be introduced in rebuttal speeches. ARTICLE VIII. EXPENSES. At the annual meeting of the Executive Committee, each col-lege shall present an itemized statement of its expenses necessary for the year. This expense shall be born equally by the colleges-of the League. TIIE MERCURY. IS THE GOVERNMENT COSTING US TOO MUCH. F. S. DEX3LER, '09. F wo except the most active period of the Civil War, the total drafts upon the Treasury of the U. S. during the past Congresshavebeengreater than at any period in our history. The total appropriations made by Congress dur-ing the Civil War were $1,309,000,000 of which $1,030,000,000 was spent upon the army. The appropriations for the fiscal year 1909 reached a total of $1,007,000,000. In these days, when private fortunes sometimes run up to a hundred million dollars we are liable not to realize how large a sum a billion dol-lars really is. It would take an expert counter, working eight hours a day, over one hundred years to count a billion silver ■dollars. A billion dollars in twenty dollar bills would make a pile 13,750 feet high. What is all this money used for? The expenditures may be classed under three general heads: Postal Service, $225,000,000. Military Service, $500,000,000. Other Government Service, $225,000,000. The largest appropriation for a single department was that for the post office. The postal service is one of the greatest utilities which the government gives to the people and one which the peo-ple can appreciate every day. The post offices scattered all over the land turn into the postal department a large revenue each year but it is not sufficient to run the service. The quarter of a billion dollars is disbursed through many channels. The sal-aries of postmasters, clerks, carriers and messengers total in the millions. The railroads come in for a large amount for carrying the mail. The rural delivery was established in recent years at a cost of about $25,000,000. A bill was proposed at the last Congress to establish a rural parcels post, but it was not passed. The most significant feature of the appropriations during the year is the great amount of attention that has been given to the building up of the military branch of the government. The ex-penditures for the army and navy, if we leave out of account the years when the country was engaged in war, have been the larg-est in the history of the country. The army was granted $95,- 10 THE MERCURY. 000,000; the navy, $123,000,000; the amount $163,000,000 for pensions should be included. The remainder of the half billion dollars is spent for fortifications, military and naval academies, soldiers' homes, arsenals, armories,'navy yards and numerous other things of a similar nature. The total expenditures for military purposes, direct or indirect, is truly a colossal sum when we bear in mind that our standing army today is not over 70,000. The sending of our fleet around the world is an event in history—an event which cannot fail to have a good influence. While we may be a peaceful nation, it will show that we have strength enough to protect ourselves in time of trouble. Some people think that our navy is too large. They say that our ships have nothing to do and then they get into trouble as in the cap-turing of the Philippine Islands. The remaining quarter of a billion dollars goes for a great number of things. The Agricultural Department, the Diplo-matic and Consular service, the Indian Bill, the different bu-reaus and public works are all included. We have seen where the money goes. Now, where does it come from? The revenues of the government amount to about $800,000,000 and this will leave a deficit of about $200,000,000. The treasury has a surplus of $250,000,000 to meet this. If this is not sufficient bonds can be sold. The Speaker of the House and the House itself keep restrain-ing hands on the extravagant tendencies of the varioifs commit-tees. The tendency of Congress to spend money is increasing at an appalling rate. The money appropriated by last Congress would have run the government during the decade ending 1896. These periods are both far enough removed from the Spanish War not to be materially affected by it. The world has advanced and moved forward since 1896, but not to such an extent as to warrant the rate of increase of running the government. There seems to be a leakage somewhere. Congress should remember that even a million dollars does not flow into the treasury of its own accord but it is pushed in and that as a result of the sweat of many brows. This does not mean that a narrow-minded policy should be adopted. The American people are willing to pay well to keep their country in the front ranks of the army of THE MEKCUEY. 11 progress. The last Congress has made a record in appropriating, public money and it is up to Congress to make a record in the-spending of it. OUR LITERARY SOCIETIES II—PHRENA. N the account of Philo which was published last month we find much that is very similar to the history of" Phrena The Phrenakosmian Literary Society was founded Feb. 4th, 1831, in Linwood Hall. At the second regular meet-ing a constitution and by-laws were presented and adopted. We are fortunate in having the original copy in an excellent state of preservation. Although frequently modified and amended, this historic document retains its original and noble spirit. The whole aim of its authors and zealous defenders is admirably ex-pressed by this, the motto of the Society: Kocr/m T/iv peva. There also exists the minutes of all the meetings that have been held since the Society was organized. These also have been well cared for and may be found among the treasures of the li-brary. As for Phrena's library, it can be said that it contains 5,845 volumes, which are the results of the energetic exertions of our members. Various catalogues of these books have been made for the use of our members, but most of them are not suitable for reference work. The Society is now indebted to George Heintz. '09 for a complete card index of the library. This not only en-hances the value of the present, collection of books but insures to us the proper recognition, care, and usefulness of any works we may add. Other property of value has accrued to the Society. In 1837r when Phrena was given a large and convenient room in the new college building (Old Dorm.), efforts were immediately made to secure suitable furniture. Here again the characteristic as-siduity of Phrena's members was triumphant. Improvements have been made from year to year, and the present beautiful ap-pearance of our hall furnishes sufficient evidence of the energy 12 THE MERCURY. as well as the taste of those by whom it was accomplished. The-present apartment in Eecitation Hall is elegantly furnished. Busts of Franklin, Webster, Cicero and Demosthenes have appro-priate places on the walls. The walls are also decorated with portraits of those Phrenakosmians who have done honor to their Alma Mater by becoming capable to hold professorships in our college. The Society has helped men individually, and has contributed much to the health of college spirit. A literary contest in which much spirit is shown, is held each year, with our sister society, Philo. Formerly it was the custom of the two societies to join at commencement time and be addressed by an honorary mem-ber of each society, alternately. In earlier years, of those be-longing to Phrena, and Eev. E. J. Breckenridge, D.D. officiated in 1842, Eev. T. H. Stockton, D.D. in 1844, and Eev. George B. Cheener, D.D. Much time and labor could be spent in arranging the inter-esting events of Phrena's history, but the space on these pages-does not permit the presentation in detail of very much con-tained in the Society's records. Suffice it to say, the work of those who have gone before should be gratifying to us as presag-ing that like privileges and honors are in store for their succes-sors. With the same noble aspirations and unalterable determi-nation let us be true to our literary societies as were those who have gained so much by supporting them. At present, Phrena is wide awake, doing excellent work and living true to the spirit of her fathers. THE MEECUEY. 13 WHY IS GETTYSBURG NOT WEALTHY ? N. G. PHILLIPY, '09. N" treating this question we will consider the people as a whole, taking as broad a view as possible under the cir-cumstances. According to Webster, wealth means large possessions, opulence, riches. Of course we could not compare Gettysburg with a large city and expect the same amount of wealth, but should more properly compare it with smaller towns of its own size. One of the foremost reasons why Gettysburg is not wealthy is the lack of industries conducted on a large scale. We find no shops or anything of a like nature whereby the owners or entre-preneur can amass a fortune. The ordinary workman cannot collect a fortune as nearly all his wages are used to support his: family. As a rule where there are no large enterprises located we find little wealth. It is true the location of the town geo-graphically may be accountable for the lack of industries, but this does not demand consideration under the present question. The lack of employment for men accounts for the slow in-crease in population. An increase in the value of land and property depends largely upon an increase in population and as the values of each remain nearly the same from year to year, speculation and investments in this line are unprofitable and unremunerative in Gettysburg. The country surrounding the town is not so very fertile and agriculture is not as productive as we find in many other locali-ties. Very few agricultural products are put on the market by the farmers near the town in any great quantity. We do not find minerals profitable for mining in the neighboring localities so very little shipping is carried on. 'Eailroads depend on freight for their profits and when there is little transportation railroad facilities are usually poor. Being located inland the people have not the opportunity to carry on markets or any other pursuit which water affords. The people themselves, have a great influence on any town. If we make a careful study of the people and their pursuits we have partly, at least, the solution of our problem. In our study 14 THE MERCURY. we must take into account their likes and dislikes, their desires,, their ambitions and their doings. The people as a whole are of a retiring nature. There seems: to be little greed for money and little ambition to amass a great, fortune. Each individual is actuated by a desire to live com-, fortably and save enough to keep himself and family during old age. Judging from appearances everybody is contented and happy, a condition which is proof of the statement that the de-sire for riches is lacking. We find the population as a body, industrious, being em-ployed at different occupations. An unusual number are en-gaged in educational work who labor more for knowledge and the pleasure afforded thereby, than for the money received for their work. It is natural in a college town to have cultured people. Peo-ple of culture and refinement have their surroundings fashioned after their ideas and influence the whole community. This class has certainly added much to the community. The battlefield also attracts many well-to-do people who come here to. live a retired life and to enjoy the beautiful surroundings. In Gettysburg, if a man is not engaged in educational work, he is in sympathy with it and usually formulates his opinions accord-ingly. In conclusion, the people are interested in their personal welfare, mentally as well as physically, and do not have the de-. sire for great wealth as their sole ambition. THE JIEUCURY. 15 THE JUNIOR "PROM" SOCIALLY CONSIDERED. CLL consideration of the social significance of the Junior Prom naturally involves a taking into account the general social life of the college community. For it is obvious that the character and tone of this annual function must, to a large extent, be determined by the social life as it is developed throughout the year. And since the Junior Prom is just in its infancy,—in its formative period,—this pa-per shall be both critical and suggestive. The social life of our college seems to be the characteristic so-cial life of colleges in general. It is very different from the so-cial life that existed in earlier years of the college. New condi-tions in the social structure at large, together with the increased number of students, have all contributed to the existent social status in the college community. The present exclusive tenden-cies in modern family life, unknown to our forefathers, cannot fail to produce like tendencies among a body of students; the social product developed in our college is, in short, but an out-growth of the existing trend of home life. Though the number of students in any one college is really small, when compared with the number enrolled in a modern university, yet it has grown so that no longer can the authorities of even the small college boast that theirs is the privilege of easily acting in loco parentis, and of forming with the student body a well regulated family. Instead of one united family, thoroughly democratic in its workings and with a reasonably common purpose and as-piration, the student body has been organized by the fraternity into many little families, each with its distinctive membership making of paramount importance the promotion of its own inter-ests and those of its individual members. The college authori-ties have, in other words, failed to meet new conditions by their failure to provide a sane and invigorating college family atmos-phere for the student to grow in, and it should not be surprising, therefore, that the students have themselves provided their own substitute, inferior though it may be. The fraternity is not lacking in provsions for the diversion of 16 THE MERCURY. its members. Numerous social events are held during the year, and occasionally an inter-fraternity function is arranged. Be-tween the members of this organized portion of the student body, who are thus frequently brought together, there naturally is formed a rather strong attachment. But how about the unorga-nized portion, which is comprised, for any one of several reasons, of the men whom the fraternity has not attracted? The social opportunities of most of these men are not only more limited, they are also more individualistic. That there should be a cer-tain divergence, therefore, between the fraternity and non-fra-ternity element is not to be wondered at. The Junior Prom is a step in the direction of preventing this divergence. Every element in the student body is to be repre-sented as far as possible on a common basis. The possibilities of general good fellowship are on this occasion to be fully pre-sented and fostered. Men who are seldom to be found in com-pany of their fellows in a purely social way are to find in the Junior Prom an opportunity of seeing what such commingling means for a man and for the community. Men to whom this is not a new experience are to find pleasure in assisting the unini-tiated over the stony places. The realization of all this could not, of course, be expected in the two times in which the Junior Prom has been held. Indeed it may require several more years to accomplish the desired re-sults. It seems very apparent, however, that tendencies point in the right direction. Last year's Prom marked an improvement over the first, in that dancing was not the exclusive feature of the occasion. Provision was made, though not of a sufficiently definite and attractive character, for those who do not dance. This is not passing judgment upon dancing as a means of di-version; it does mean to imply, however, that to allow dancing or any other form of diversion to become the exclusive feature of a social event indicates a distortion that cannot fail to prove exceedingly narrowing. It implies, too, that it is altogether un-fair to expect those who do not dance to attend an affair which provides definitely only for those who do dance, and which gives dancing such predominant or exclusive place that real com-mingling is impossible. Dancing has become such a mighty factor in the social life of young people everywhere that it is not THE MERCUttY. 17 surprising that it has gained a considerable foothold in our col-leges, but to permit it to have the ascendency at an event, such as the Junior Prom, which contemplates the presence of a large number who do not dance, shows great inconsiderateness and means the blasting of the real significance of the Prom. The far-reaching influence of the Junior Prom, properly regu-lated, can hardly be appreciated at this early stage in its evolu-tion, but to behold its possibilities along the lines indicated should be sufficient to impel us to assist in its proper develop-ment. A. ± A BIOGRAPHY OF SCHILLER. MISS- MARY BAUSCH, '11. JOHANJST Christoph Frederick Schiller was born at Mar-bach, in Wurtemburg, Germany, Nov. 10, 1759. He was the only son of Johann Casper Schiller, an officer in the Wurtemburg army, who held an inferior position in the Duke of Wurtemburg's household. The elder Schiller is was a man of great strength of character. To him Schiller is indebted for his firm and positive traits. His mother, Elizabeth Dorothea Kodweis, the daughter of an innkeeper at Marbach, was just the opposite of her husband in temperament, of strong yet gentle demeanor, full of simple charm and wisdom. We can see deep traces of this mother's sweetness and gentleness in the life of the gifted poet. Schiller did not find it easy to choose a profession. He first attended school at the village of Loech, where influenced by Par-son Moser, his teacher, he prepared himself for the clerical pro-fession. These plans were thwarted by the Duke of Wurtem-burg. He next entered the public school at Ludwigsburg. At the age of fourteen, he became a student at the military academy near Solitude Park, Ludwigsburg, the Duke wishing to have his services for the state. There he pursued the study of law, which was very repugnant to him. After two years had passed he 18 THE MERC PET. gave this up, and began the study of medicine, and was subse-quently appointed regimental surgeon. During this time, however, he was engaged in. the study of lit- 'erature. He was especially fond of the classics and became very proficient in Greek. His knowledge of Greek philosophy is ap-parent in his writings. His first work of note, "The Eobbers," he completed before he was twenty-two years old. Schiller pro-tested in this work against the restraints which he felt the Duke had unjustly forced upon him. Fearing the Duke whose wrath he had thus kindled, he fled to Mannheim. There he passed through many hardships, one reverse of fortune followed an-other. But still he continued to write. Schiller's first play in verse was "Don Carlos,'"' which was pre-sented at Hamburg in August, 1787. The Duke of Weimar, whose interest had been aroused in the young poet, made him one of the counsellors of his court. Upon his arrival at Weimar, Schiller was introduced to Goethe. This acquaintance subse-quently ripened into a close friendship. Early in December, 1788, Schiller's "History of the Eevolt of the Netherlands" was published. This work brought the best results, financially, which he had yet received. It not only had a rapid sale but it aroused the attention of the intellectual world. Through the influence of Goethe, he was offered a professorship in history at the University of Jena which after some hesitation he accepted. On Feb. 22, 1790, he was married to Charlotte von Lengefeld, a most admirable woman who aided him greatly in his life work. A very busy life opened to Schiller while at Jena. It was not unusual for him to spend fourteen hours daily in lecturing and writing. But the strain of such heavy work was too great for a man so delicately constituted as Schiller. A dangerous pulmonary dis-ease overtook him so that he was forced to give up his position as instructor in the university. Then through a generous gift he was enabled to revisit Wurtemburg, where he remained almost a year. In May 1794, he returned to Jena much improved in health although never again entirely well. The period between 1796 and 1800 was especially rich in lyrical productions, of which "Der Taucher," and "Das Leid von THE MERCURY. 1$ der Glocke " aTe prominent. The latter has been considered the best known of Schiller's poems. It deals with the most dra-matic events in the life of man. His great works, "Wallenstein" and "Maria Stuart" followed in close succession. Next came "Die Jungfrau von Orleans" in 1801, "Die Brant von Messina" in 1803, and "Wilhelm Tell," the last and perhaps greatest of his works, in 1801:. In this last great tragedy, Schil-ler portrays with wonderful power the Swiss resistance to tyr-anny. He causes the leader, Wilhelm Tell to stand elevated as a national hero. In all his writings, Schiller's love of liberty and hatred of despotism is manifest, but in none so much as in Wilhelm Tell. Schiller had now reached the zenith of his glory. His man-ners and appearance had improved. The timidity and conscious-ness of youth was replaced by the dignity and ease of more ma-ture years. He was overwhelmed with public honors and enthu-siastically received everywhere he went. But alas, when prosperity and fame seemed permanently se-cured to him, the dread disease which had undermined his health again overtook him. He endured this last trouble with great fortitude; though he had to pass through many trials yet his spirit seemed as it were to soar above them all. He continued to work until at last, his weakened powers being overcome, he passed away on May 9,, 1805, at the age of forty-five. The news, of his death brought universal grief to Germany. 20 TKE MEKCURY. CULTURE'S DISTRESSING FOE. G. E. WOLFE, '09. UST as men err in making happiness a distinct end, so do they err by putting culture in a similar position. And just as they deceive themselves by trying to pro-cure happiness as they would some commodity, so they deceive themselves by like attempts to gain culture. Life would indeed be a barren thing, if it were not enriched by our capacity for happiness and culture, but it is worse than barren where there is a false conception of these enrichments. That culture should be perverted to such an extent that men would make it a fad, seems almost inconceivable, yet that is what the intellectually curious and the socially idle made it some twenty years ago. What abhorrence must have been aroused in all who possessed true cultural instincts! For a fad is always a sham—a gross perversion—and a sham in the world of art ox-literature begets a peculiar offensiveness and hatred. The short-cut, superficial methods employed in pursuing this culture fad must have been entirely detestable to all serious-minded and sin-cere people. Could it be otherwise, with genuine culture possess-ing the rich qualities of ripeness and maturity in taste, intellect and culture ? How crude and defective the sham in the presence of the real! But this perversion, while more pronounced at certain periods, lias not been confined to one or two decades. Haste and arti-ficiality have always been employed by men, in their eagerness to possess the charming ripeness and greatness of soul which mark the truly cultured man. Recent years, however, have de-veloped a new condition, the recognition of which requires no unusual insight. There has developed a foe to culture which is distressing, not simply because it is aiming at culture by per-verse methods, but because it is entirely at variance with true cul-ture and lias so widely disseminated its influence that one may rightly inquire whether the true cultural instinct will not even-tually be quenched on account of it. "Smartness" is not a modern product by any means, but never has it captivated a people as it has the present generation; never THE MERCURY 21 has it held such predominant sway. Strictly speaking this spirit belongs to the world of mediocrity, but so important has it be-come that it claims recognition as the "real thing" from alL We have our so-called "smart sets," but the spirit of smartness in these days finds fruitful soil among all classes—as well among the wealthy as among the not-rich, as well among the intelligent as among the unlettered. And it is this, we believe, that today constitutes culture's distressing foe: it is this that makes impera-tive the loud calls, "Let Us Go Back"—in the direction of "The Simple Life." Not that there are no more who possess true culture, or who are eager to possess it. There are such indeed, but so effectually has the "sporty" microbe been doing its work in the rising gen-eration, that quiet people have well-nigh been driven to despera-tion, those with undeveloped cultural instincts have been tainted or entirely diverted and others never get a desire for cultural pursuit at all. One does not have to be a pessimist to be conscious of the fact that it is the fashion for everybody to be gay; that we are all called upon to persevere in a gala atmosphere. From the ex-treme solemnity of bearing that characterized our forefathers we have swung clear to the opposite extreme. It is impossible not to come in contact constantly with the cheap jargon that is everywhere afloat; with the lightness, cyni-cism and insinuation of immoral sentiment which marks the con-versation of popular young people. Fashionable clothes and jaunty manners never played as prominent a role as today. Plain, unassuming people, to whom this pertness and super-, ciliousness is extremely repulsive, are wondering when there will \ be a reaction toward the sane and rational. Surely the reaction-must come, and parents and educators have no more important duty before them than to seek to obliterate this spirit of sm^rt-. ness. THE MEECUEY. THE ECONOMIC ASPECTS OF THE LINCOLN ROAD. G. L. KIEFFEK, '09. JJST order to consider this subject properly, we must first inquire into the nature of the proposed "road." There-fore, briefly, "The Lincoln Eoad" is a proposed na-tional memorial to Abraham Lincoln. The "road" is to be a grand boulevard joining Washington, D. C, with Gettysburg, Pa. Its two hundred feet of width are to be occupied by green-sward plots, hedges, and trees, a speedway for automobiles, a driveway for carriages and wagons, two double-tracked electric railways, the one for express trains and the other for local trains. The very nature of the proposed "road" declares that it shall be equally open to both the rich and the poor. This being true it will be the means of bringing to Gettysburg, for at least a day, many of the hundreds of thousands of tourists that annually visit Washington. Hence with all this traffic, the very "road" itself might become an economic asset to the United States gov-ernment. To accommodate these people appropriate hotels would have to be maintained in Gettysburg. The present hotels and restau-rants would have to be renovated and enlarged. New ones also would have to be erected. A higher standard would be the order of the day for all Gettysburg hotels when official Washing-ton would be in the habit of paying them a visit at almost any hour. To meet this increase of business occasioned by the influx of people, Gettysburg herself would have to grow and increase the number of and enlarge all her business places in whatever line they might be. Naturally all property in Gettysburg would increase in value as would also all the property along the "road" from Washington to Gettysburg. To compete with the travelling facilities which would be af-forded by the proposed "road," the facilities of the present rail-roads would have to be bettered and new roads would be built— both electric and steam. All eyes would naturally be turned towards Gettysburg, which THE MERCURY. 23 with its historic surroundings, beautiful scenery, and medicinal springs, would naturally be expected to become the greatest sum-mer resort in the United States. The character and number of tourists would necessitate gov-ernment control of all guides. Thereby would undoubtedly be obliterated the blot of blots found upon the world. With gov-ernment control of all guides the tourists would be guaranteed just and equal treatment. For the guides themselves, better days would result. To Gettysburg's educational institutions would come greater publicity and a better appreciation of these institutions' rare sur-roundings. The result would naturally be manifested by an in-crease in the student bodies and an enlargement of the institu-tions themselves. All this resulting from the proposed "Lincoln Way?" Yes, more. With it connected to Gov. Stuart's proposed highway from Philadelphia to Pittsburg, "The Lincoln Way" naturally would become the backbone of a national highway system extend-ing all over the country. Then would all roads lead to Gettys-burg, which would be, in fact, the shrine of American patriotism, the Mecca for all Americans. THE "INDIAN STEPS." E. C. STOUFFER, '11. HE immense dam of McCalPs Ferry Power Company is nearing completion. As a result the slowly rising waters of the Susquehanna river are gradually cover-ing up one of the oldest and most noted landmarks of south-eastern Pennsylvania. The old "Indian Steps" are artificial shelves, cut no doubt, by means of stone hatchets into the face of a large round-pointed rock, which juts out from the west bank of the Susquehanna river. They were cut by the North American Indians possibly centuries before the discovery of America. These steps were used by the dusky inhabitants as a place on which to stand and dip the shad as they crossed the rapids on their annual journey 24 THE MERCURY. to the spawning grounds in the upper Susquehanna. Since the settlement of the country the white man has for generations used them for the same purpose. So far-famed were these steps that the Indians from the North, South, East and West came here to fish. Only the strong, vigorous and daring could fish from this rock for only such were able to endure the chill damp night winds which frequent the lower Susquehanna. As each contestant ap-peared a chalk mark or number was placed on his hat to desig-nate his turn. When his name was called he took his place, tied himself to a ring in the rock and cast the net. Each one was ■compelled to take his catch and be content. If there were a goodly number of shad, all was well; but if it proved to be a small catch he had to go away heavy hearted and take his place in the waiting line again. Year after year from these rocks hundreds of these daintiest ■of all fishes have been caught, some to grace the humble board of ■a poor riverman, some to please the fastidious taste of a city epicurean. The land around the "Indian Steps" was originally occupied by the Conestoga Indians and was preserved for them by the first proprietors of the state. Even Maryland, which was attempting to push her lines farther and farther north, respected the rights of the natives and made no attempt to appropriate this section. 'The land was held for the Indians until August 26, 1786, when a deed was granted to Joseph Eeed on condition that the "Indian Steps" should be preserved for a fishing place for the poor of the community. This charge has been faithfully kept until now. A few months more and the old landmark will have passed away and forever this curious specimen of Indian art will be lost to Pennsylvania. THE MERCURY. 25 THE INVESTIGATION OF THE FARMER; WHAT IT IS LIKELY TO BE WORTH. MISS HELEN H. BRENNEMAN, '08. EVEEAL months ago when President Roosevelt ap-pointed a committee to investigate the condition of the farmers throughout the country, it provoked quite a little amusement on the part of some people, while on the part of others it aroused sarcasm and anger. Many people regarded the President as a "busy-body" and failed to recognize the real aim in his interest in the farmers' condition. Never before has there been a man at the head of the nation with such broad and liberal views and one who has put forth such strenuous efforts in behalf of all kinds and classes of peo-ple. And it was such a motive that prompted him to take this action. The scope of this committee's work is not to ascertain the technical methods of farming and to inquire into personal matters, but to find out what are the general sanitary, social, educational and economic conditions of country life, to find out what is needed, what improvements can be effected, and in what way the government can help them. The commission was confronted with a task not only wide in its scope but comprising a large territory, and many people were to be dealt with. The President suggested that the farmers be called together in convenient meeting places for discussions, and that the members of the commission try to get in the closest touch possible with them and find out their needs. The commission has sent out circulars to professional men, business men, farmers and many others. These circulars con-tain a list of twelve questions with respect to the public schools in the vicinity and their efficiency; whether the farmers get rea-sonable returns from the sale of their products; whether they have good railroads, highway, telephone and rural postal service-accommodations ; whether there is a sufficient supply of labor in the neighborhood. These questions show what the commission are seeking to find out. It is their desire not only to ascertain the conditions but to get opinions and suggestions as to what needs to be done. Now the question arises, "What is the investigation likely to 26 THE MERCURY. be worth ?" In the first place it is very evident that almost the entire success depends upon the attitude of the people. If they continue to take it as a joke or with a feeling of animosity, cer-tainly the progress of the commisison's work is going to be checked and its ultimate success doubtful. However Dr. Bailey of Cornell University, the chairman of the commission, says that the public interest is increasing as the people come to under-stand the commission and its work. These words are encourag-ing and indicative of a very likely success. If this investigation is going to amount to anything, there must be co-operation of the people, especially of the farmers for whose benefit these efforts are being exerted. In a recent mes-sage to the commission the President said, "It is esssential that the farmers, the men who live on the soil should feel a sense of the ownership in this commisison, should feel that you gentle-men in very truth represent them and are responsive to their de-sires, no less than to their needs." If this committee receives the support of the people, it should effect some good results. There is a larger percentage of per-sons engaged in agricultural pursuits than in any other occupa-tion and it is only just that more attention should be given to their needs. The demands for better highways, better railway and trolley service are being universally agitated, and surely the commis-sion will concentrate, its efforts towards their accomplishment thus increasing the facilities of the farmer for better profits. At the Farmers' Convention held in Madison last October scientific crop raising and the need of teaching agriculture in the schools were among the principal topics approved by that orga-nization. It is just as essential that agriculture be taught in the rural schools as manual training and trades in the city schools. Here again if such a desire could be met by the gov-ernment it would not only benefit the farmers economically but the nation also. It remains to be seen just what this investigation will amount to, but nevertheless we can surmise that the educational advant-ages in some districts will be improved, that there will be bet-ter facilities for the transaction of business and that the social, educational and economic conditions will be bettered. T H E HERCURV Entered at the Postoffice at Gettysburg as second-class Matter. VOL. XVI GETTYSBURG, PA., DECEMBER, 1908 No. 7 Editor-in-Chief Assistant Editor P. F. BLOOMHARDT, '09 CHARLES F. V. HESSE, '09 Exchange Editor Associate Editors H. REY WOLF, '09 SAMUEL FAUSOLD, '10 Business Manager EDWARD N. FRYE, '10 CHABLES L. KOPP, '09 Advisory Board Ass't Bus. Managers PROF. C. F. SANDERS, A. M. G. U. KNIPPLE, '10 PROF. P. M. BIKLE, PH.D. PAUL S. MILLER, '10 PROF. C. J. GRIMM, PH. D. Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance ; single copies 15 cents. Notice to discontinue sending THE MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contri-bute. All subscriptions and business matter should be addressed to the Business Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. such is often the case. EDITORIALS. THE question has often been asked how a small college, with a limited number of students and a corresponding limitation of tal-ent can successfully conduct nearly as many student enter-prises as the larger univeristies— and conduct them, too, in such a way that they frequently rival similar organizations in their larger sister institutions. But Our own college may be taken as suffici- "28 THE MERCURY. ent proof. Our five varieties of athletic teams, our three publi-cations, two literary societies, debating and oratorical teams, musical clubs, and dramatic society, etc., have often been re-spected rivals to similar teams of other and larger schools. But the mere fact of the numbers of these enterprises does not neces-sarily have to affect the quality of the results accomplished. We are inclined to think that men with just as great ability and as large capacity for work are to be found in the smaller college as in the larger ones,—not as many, to be sure, but the ratio is about the same. Furthermore, the smaller college offers oppor-tunities to every one of such calibre, while in the larger schools, •only a comparatively few can take part. LAST year Gettysburg was disappointed in not being enter-tained by her dramatic society, the Mask and Wig. Presumably this was due to the lack of time for rehearsals. Nevertheless the loss was felt. This year it has been decided that no musical club trip will be taken. It has been suggested that the time, talent, and energ}', usually devoted to this organization be turned into another channel; that is, into the perfecting of a good play or minstrel show which might be allowed to take a trip, similar to the Triangle Club of Princeton. IN a few days the first term of the present collegiate year will be closed. After an arduous week's work in examinations, the Christmas vacation will be the more appreciated and enjoyed. Its rest and pleasure has been anticipated by all, but especially has it been longed for by the Freshmen. Christmas has been written about so often, and from so many different viewpoints, that little that is new is left to say. To the college student it is a joyous season to be looked forward to, but in its actual enjoy-ment, he no longer thinks of college and its surroundings for it is a vacation season at home. So, with its last issue for 1908, the MERCURY wishes all its readers a Merry Christmas and a Happy New Year. THE MERCURY-. 29 BOOK REVIEWS. INDER the Crust, by Thomas Nelson Page, Phrena. This volume is composed of original stories. Each story has a philosophical side. They were evidently written to stimulate thought and the author has succeeded admirably. One of the stories, "A Brother of Diagones" is especially commenda-ble. In this story, great wealth is pointed out as a stumbling block rather than an aid to happiness. The simple life, too, is contrasted to the hustle and bustle of the metropolis. Other stories of the volume effectively contrast altruism and egoism. The Biography of Thomas Jefferson, by John T. Morse, Phrena. This biography is very impartially written. The au-thor gives us the facts indulging in neither unmerited praise nor criticism. He seems to have an insight into the man's very nature and thus vividly portrays the actions of the statesman both at home and in the blaze of public life. The biography not only enumerates the achievements of Mr. Jefferson with their causes and effects but also those of contemporary statesmen. The biographer shows Mr. Jefferson as a visionary, shrewd politician and a far-sighted statesman. The book is very readable and valuable. Tides of Bamegat, by P. Hopkinson Smith, [Philo 11:6.] This is a book which one can scarcely afford not to read. It presents a very impressive picture of life. It is an account of how one member of a noble and respectable family brought shame and disgrace to the family name There is seen the secret sufferings of the sister through false modesty. Her life would have been made happy indeed, if she had only opened her heart to her lover. It shows how one sister may give advantages and culture to another and instead of receiving gratitude, have her head bowed in shame while the other, seemingly soulless, is not af-fected. There is also brought out the yearning and love of a father for his son whom he has driven from home in a fit of anger for the evil he has done when he refuses to do right. The story is somewhat overdrawn, but otherwise one can find no fault. It is nevertheless very instructive. Although somewhat tedious at times it is generally interesting. The language is clear and wholesome. The Brass Bowl, by Louis Joseph Vance, [Philo, 11:8.] The so THE MEECURY. title of the book is somewhat fanciful as the bowl has practically the least connection with the story. Anyone wishing to read a book for entertainment and recreation will find this romance suited to his purpose as it is very interesting, simple and full of action. The thread of the story seldom breaks and the climax is near the end. The reader will be pleased with the happy ter-mination. No characters are used except those which are neces-sary to the plot. The principal parts are played by persons of high social rank, and they seem to be somewhat magnified. There is no place in the book that is tedious. The narration is clear, animated and well balanced. The language is simple and vigorous. The author has handled 'the plot very well. He shows broadmindedness, independence, the possession of a vivid imagination and a pleasant sense of humor. He has an ac-quaintance with high social life. The reader will be very much pleased with "Mad Maitland's" spirit as he makes his wild flights and also with Miss Sylvia Graeme who comes into Mait-land's life in a very peculiar way. EXCHANGES. JE are glad to have with us again most of our old ex-changes. There are a few that have not arrived yet. We trust that all will soon respond. It seems necessary again to call attention to the con-tent of the MERCURY. The MERCURY, we are trying to make a literary journal, and not a paper combining literary, athletic and the other departments of college activities. The "Gettysbur-gian," our weekly publication, contains the news of the various departments of college life. Among the good things in the "College Student" we would call attention to "Lowell's 'Biglow Papers'" and "Eelation of Diction to Character." The former is a critical essay which brings to notice many interesting facts concerning this import-ant contribution to American literature. The latter shows how the ideals and characteristics of the individual are reflected in hie writings. THE MERCURY. 31 We are glad to welcome "The Thielensian" to our exchanges. In the article entitled "Greek and Eoman Influences" the writer reminds us of some of the beauties of Athens and Borne. The beginning of philosophy was in Greece. Then from the Eomans we can learn the lesson of patriotism. Their motto was, "Dulce et decorum est pro patria mori." The Eomans understood mili-tary matters, and we can also learn much from their sculpture and architecture. "Luther in the Eeformation" is also worthy of perusal. The character sketches of Taft and Bryan in the "Otterbein Aegis" are brief but very interesting. We all admire the teachings and doctrines of Socrates, the great Greek philosopher. He busied himself by trying to teach men the truth, and even though he greatly emphasized truth, he was especially eager that men should become happy and useful citizens. To be a good citizen he regarded the "summum bonum" of the individual's life. Indeed in our present age of political corruption, we can not over-emphasize high ideals of citizenship. "Making an American Citizen" in the'Thiloma-thean Monthly" presents this subject in a forceful manner. The writer gives some qualifications of the ideal American citizen. First, he must exercise the right of franchise. It is not only his right, but his duty, to vote. Secondly, he must vote intelligently and not allow himself to be bribed by a paltry farthing. Again, he must be a doer, and not depend upon party leaders. And lastly he must have strong moral convictions. As to the prob-lem of attaining this ideal, the author says, "If I were to offer a solution of this vital problem, it would be: the continual, untir-ing moral and civic training in home and school." All scholars have more or less knowledge of epic poetry. They all know something of Homer's Iliad and Odyssey, Virgil's Aeneid and Milton's Paradise Lost, but often the epics of less renown are neglected. "The Sketch Book" contains an article entitled "Sita," which tells us of India's epics. The Eamayana and the Mahabharata are India's chief epics. "Sita" is the im-portant character in the Eamayana. She is to the Eamayana what Helen of Troy is to Homer's Ilaid. The article gives a brief summary of the epic and closes with a few ethical com-ments on the character of "Sita." 32 THE MEKCUKT. We wish to comment on two articles in the "Albright Bulle-tin." "The Character of Satan in 'Paradise Lost,'" and "Work; Man's Opportunity." The writer regards Satan as the princi-pal character of the epic, and speaks of him from that stand-point. In the latter essay, we have a very practical exposition on work and its blessings to the individual. Lovers of German literature will find pleasure in reading "Two Representatives of German Epic and Lyric Poetry" in the "Lesbian Herald." Of our High School exchanges, the "Eed and Black" (Read-ing High School) deserves special mention. The departments are well represented and as a whole the paper makes a pleasing appearance. We gratefully acknowledge the usual exchanges. "PXYK iKT2« r>rv. M3VSUT13ER5. There's no pen that gives such all-round satisfaction i Conklin's Self-Filling Fountain Pen. It's the best pen for College Men. When an ordinary fountain pen runs dry in the middle of a word, it means you've got to stop right there, hunt up a rubber squirt gun, fill your pen to overflowing, clean both pen and dropper, wash your hands, and then endeavor as best you can to collect your lost Crescent f'f train of thought. It's different with Filler Jr-l 9 FILLING "THE PEN WITH THE CRESCENT-FILLER" To fill, iust dip it in any ink, press the Crescent-Filler, and the Conklin is filled and ready to write instantly. You can't over-fill it. Hence no inky fingers, no loss of time, no ruffled temper. The feed of the Conklin is No waiting for ink to come—no jerking—no slips, blots. ng dealers handle the Conklin. IE yours does not, order direct. Look tor the Crescent-Filler and refuse substitutes. Prices, $3.00 and up. Send at once (or handsome new catalog. T3E OOHZLIH PEH CO., 31 Itiahattsn Bnildiag, Toledo, Ohio. PATRONIZE OUR ADVERTISERS. FUfOTTUfjE Mattresses, Bed Springs, Iron Beds, Picture Frames; Repair Work done promptly. Under-taking a specialty. - Telephone No. 97. 3=3L ZB_ 23eri-d.ex, 37 Baltimore Si., *-tttt/xhurg;, FA EDGAR C. TAWNEY BAKER West Middle Street. J. B. WINEMAN, DEALER IN CHOICE FAMILY GROCERIES, PROVISIONS AND FRUITS, BOARDING CLUBS A SPECIALTY. SUNDAY SCHOOL LESSON HELPS AND SUPPLIES, P. ANSTADT & SONS, Publishers, Book and Job Printing of all Kinds ttrtte for Prices. YORK, PA. ■> PATRONIZE OUR ADVERTISERS. EMIL ZOTHE ^MEMS ENGRAVER, DESIGNER, AND MANUFACTURING JEWELER 722 Chestnut St., Phila. SPECIALTIES : MASONIC MARKS, SOCIETY BADGES, COLLEGE BUTTONS, PINS, SCARP PINS, STICK PINS AND ATHLETIC PRIZES. All Goods ordered through G. F. Kieffer, CHARLES S. MUMPER, MtKALER MJV TTTTTS "KFTTTTT? 15! PICTURE FRAMES OF ALL SORTS * W *■*" * * *» *fc*Hf REpA|R WORK DONE PROMPTLY I WILL ALSO BUY OR EXCHANGE ANY SECOND-HAND FURNITURE NO. 4 CHAMBERSBURG STREET, GETTYSBURG, PA D. J. SWARTZ DEALER IN COUNTRY PRODUCE, GROCERIES, CIGARS AND TOBACCO. GETTYSBURG. SHOES KEPA1UHI> —BY— 115 Baltimore St., near Court House. GOOD WORK GUARANTEED. -IS-Your Photographer ? If not, why not? 41 BALTIMORE ST., GETTYSBURG, PA. 8EFT0N I FLEMMING'S LIVERY, Baltimore Street, First Square, Gettysburg, -Pa. Competent Guides for all parts of the Battlefield. Arm »» Filbert St. A convenient and homelike place to stay while in the city shopping. An excellent restaurant where good service combines with low prices. ROOMS §1.00 PER DAY AND UP. The only moderate priced hotel of reputation and eonsequenee in > 3Pla.ila.cLe2pla.ISL • » J 1 i SQ *. • • » ,atindry . . OF YORK . . Offers tfte COLLEGE STUDENTS first-dass work; at Special Low Prices. E. C. STOUFEER, Local Agt. C. D. SMITH, Prop. MEANS TASTY WOEK SAEEFULLY DONE. MfcNU CARDS. LETTER HEADS, WINDOW POSTERS ENVELOPES, DANCE CARDS TICKETS, Programs of all kinds. Everything the College Man wants in Paper and Ink. Specially designed work. Latest Effects in Paper, clone in Colors along lines of College Men's Associations. Catalog and Book work. The Gettysburg Compiler will keep old and new students in touch with town and college life. HELP THOSE WHO HELP US. The Intercollegiate Bureau of Academic Costume. Cotrell & Leonard, ALBANY, N. Y. ™2li2^! CAPS AND GOWNS To Utttyi-buri? College Lafayette. Lehigh. Dickinson. State College, Univ of Penn sylviinin, Hnrviird, Yale. Princeton. Wellesley, Bryn Mnwrnnd the others. Class Contracts a Specialty. Correct Hoods i. Degrees. Mr. College Man We are already lining up our clients for nextSpring. With our National Organization of 12 offices we will need over 2000 college men for technical, office, sales aud teaching positions throughout the United States. We can also use at any time college men who are in the market for a position. Let us explain to you NOW. Write for the "College Man's Opportunity." It tells how Hapgoods, a great organization built up by college men has placed many thousand youngmen, has raised the standard of college meu as a business factor throughout the world. State age, education, location desired. THE JV\iTIOJVJIZ, OBGjrjVTZJlTjrOJV OF BIlJlIJV BHOHKBS. Commonwealth Trust Building, Philadelphia, Pa. HOTEL GETTYSBURG, Headquarters for BANQUETS. Electric Lights, Steam Heat, All Conveniences. Free Bus to and from station. Convenient for Commencement Visitors. RATES $2.00 PER DAY. -livery CLi'ta.c'ked. Jot]i] P. JV^tH Proprietor. BECKER & CO., DEALERS IN All kinds of Fresh and Smoked Meats Chambersburg St., Gettysburg, Pa. WE RECOMMEND THESE FIRMS. Established 1867 by Allen Walton. ALLEN K. WALTON, Pres. and Treas. ROBT. J. WALTON, Supt. flummelstown Brown Stone Company, QUARRYMEN and Manufacturers of BUILDING STONE, SAWED FLAGGING and TILE. Wa/l/fcoTwille, ]£)a.-u,pT-vlr\, ^o. Pa. CONTRACTORS FOR ALL KINDS OF CUT STONE WORK. Telegrapn and Express Address, Brownstone, Pa. Parties visit-ing quarries will leave cars at Brownstone Station on the P. & R-R. R. For Artistic Photographs Go To T{PTON The Leader in PHOTO FASHIONS Frames and Passapartouts Made to Order. PATRONISE OUR ADY$RTI$$RS Come and Have a Good Shave or Hair Cut -AT-Harry B. Sefton's BARBER SHOP. 35 Baltimore St. Barber's Supplies a Specialty. Also choice line of Cigars. SHOES REPAIRED —BY— Charles Hartdagen, Middle St., Opp. Court House, GUARANTEE ALL WORK. GETTYSBURG DEPARTMENT STORE, Successors to the L. M. Alleman Hardware Co., Manufacturer's Agent and Jobber of HARDWARE, OILS, PAINTS AND QUEENSWARE, GETTYSBURG, PA. Tb.p only Jobbing House in Adams County. PATRONIZE OUR ADVERTISERS. s * * » ** *»« * ft * «« « «»* ** « « * »* « * * « **«* ***« aa »« « ***** a »*« »* * *** Seligrqciq Are Gettysburg's Most Reliable TAILORS «* And show their appreciation of your patronage by giving- you full value for your money, and closest attention to the wants of every customer. ■ T' ■,f T &.WirX'z?&/&teM$&^.'^*fc?ttvte*&^ Students' Headquarters —FOR— HATS, SHOES, AVD GENT'S FURNISHING. Sole Agent for WALK-OVER SHOE EGBERT'S STORE. Prices Always Right T|e Lutheran PubliGOlioii Society No 1424 Arch Street, PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Colleges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and develop one of the church in-stitutions with pecuniary ad-vantage to yourself. Address HENRY 8. BONER, Supt

Edward C. Boyle ; The Weber and Davis County Communities Oral History Collection include interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, WeberState University faculty and students, and other members of the community. The histories cover various topics and chronicle the personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ; 68p.; 29cm.; 2 bound transcripts; 4 file folders. 1 video disc: digital; 4 3/4 in. ; Oral History Program Edward C. Boyle Interviewed by Rebecca Ory Hernandez 9 November 2011 18 November 2011 Oral History Program Weber State University Stewart Library Ogden, Utah Edward C. Boyle Interviewed by Rebecca Ory Hernandez 9 November 2011 18 November 2011 Copyright © 2012 by Weber State University, Stewart Library Mission Statement The Oral History Program of the Stewart Library was created to preserve the institutional history of Weber State University and the Davis, Ogden and Weber County communities. By conducting carefully researched, recorded, and transcribed interviews, the Oral History Program creates archival oral histories intended for the widest possible use. Interviews are conducted with the goal of eliciting from each participant a full and accurate account of events. The interviews are transcribed, edited for accuracy and clarity, and reviewed by the interviewees (as available), who are encouraged to augment or correct their spoken words. The reviewed and corrected transcripts are indexed, printed, and bound with photographs and illustrative materials as available. Archival copies are placed in the University Archives. The Stewart Library also houses the original recording so researchers can gain a sense of the interviewee's voice and intonations. Project Description The Weber and Davis County Communities Oral History Collection includes interviews of citizens from several different walks of life. These interviews were conducted by Stewart Library personnel, Weber State University faculty and students, and other members of the community. The histories date back to the early settlement of North Ogden, and cover various topics including the History of Fort Buenaventura, city government affairs, controversial issues, Latinos in Ogden, personal everyday life experiences and other recollections regarding the history of the Weber and Davis County areas. ____________________________________ Oral history is a method of collecting historical information through recorded interviews between a narrator with firsthand knowledge of historically significant events and a well-informed interviewer, with the goal of preserving substantive additions to the historical record. Because it is primary material, oral history is not intended to present the final, verified, or complete narrative of events. It is a spoken account. It reflects personal opinion offered by the interviewee in response to questioning, and as such it is partisan, deeply involved, and irreplaceable. ____________________________________ Rights Management University Archives All literary rights in the manuscript, including the right to publish, are reserved to the Stewart Library of Weber State University. No part of the manuscript may be published without the written permission of the University Librarian. Requests for permission to publish should be addressed to the Administration Office, Stewart Library, Weber State University, Ogden, Utah, 84408. The request should include identification of the specific item and identification of the user. It is recommended that this oral history be cited as follows: Edward C. Boyle, an oral history by Rebecca Ory Hernandez, 9 November 2011 and 18 November 2011, WSU Stewart Library Oral History Program, University Archives, Stewart Library, Weber State University, Ogden, UT. iii Edward Boyle Roswell, New Mexico 1943 Edward Boyle New York, 1984 1 Abstract: The following is an oral history interview with Edward C. (Ted) Boyle (b. 1922). The interview was conducted by Rebecca Ory Hernandez, on November 9, 2011. In this interview Ted speaks of his early life growing up and attending school in Ogden, Utah and later attending Weber State University. The interview also highlights his life after graduating from Weber State University and going on to graduate school at the Thunderbird School of Management. Ted also talks about his career in international banking with Citibank, traveling the world and working as a bank executive. Ted is retired and now lives in St. George, Utah with his wife Hazel. ROH: I'm going to state the date and where we are. Today is November 8, 2011. We're in the home of Ted and Hazel Boyle in St. George, Utah. We are here conducting an oral history. I'll just start by asking you to repeat your name and where and when you were born. EB: My name is Edward Conrad Boyle, commonly known as Ted Boyle. I was born in Ogden, Utah, August the tenth, 1922 in the Thomas D. Dee Hospital in Ogden, Utah. I picked up the nickname of Ted Boyle when I was a youngster which came from my Uncle Albert. He used to call me Theodore Roosevelt and Ted stuck with me all my life. I was socially known as Ted Boyle. ROH: You were born in Ogden. Where did you grow up? EB: I grew up in Ogden, Utah on the east side of Ogden, which at that time was at the outskirts of the city. It was at 1470 26th Street which was between Taylor and Polk Avenue and was an area which was basically low income people on the 2 north side of the street and people of means on the south side of the street. Our house was very small by today's standards—two bedrooms, one bathroom, a small kitchen, a dining room, a living room, and a small lot. My brother and sister and I and my mother and my father only had two bedrooms. So my brother and I slept in the unheated basement of our home in unfinished bedrooms with my mother's washing machine between us. My sister had one bedroom and my father and mother had the other bedroom. It had no garage in as much as my father never owned a car. He was one of the very few in Ogden who didn't have a car. My original concept of this house was that it was purely acceptable for us during those trying times which would be the Depression era of 1920s and 1930s. We got along as we could and stayed out of each other's way. My father who was a furniture salesman with Boyle Furniture Company in Ogden would actually walk two miles through all kinds of weather to save a five cent bus fare. Without a car we all depended on friends to get around to social activities. My mother had to walk three to four blocks and bring back her groceries. I remember that very distinctly. At the tender age of six, seven, and eight years old, I was unaware of the differences in the economic status of people on the block. As I grew older I learned to understand that we were on the wrong side of the track as far as the economic aspect of it. It didn't really bother me that we grew up near the poverty line. My father was a good provider. My mother was a wonderful cook. We ate the staples, cornmeal and mush in the morning and things of that nature. We had an icebox, a small cubicle to eat in 3 and I got by. I learned to accept what we had. I had one pair of shoes and one suit. I learned early in my life that I was not conventional in the sense that I had no feel for solving mechanical problems. I couldn't do anything but maybe change a light bulb. That carried through my whole life as my wife knows very well. I was just not like that. I was not allowed to have a house pet. All my friends had dogs but my father adamantly said no dogs. So I grew up in the neighborhood by adopting dogs in the area. My earliest recollections of my schooling in elementary school were at Polk School, which was a block away from our house. It was a very modern school of that time. There were eight grades and it was very convenient. However, during the heavy winter storms that we had in Ogden in those days, we had snow days where I couldn't even get to school because the snow was piled up so high. ROH: How did you get school? EB: We would try and get through these snow drifts but we were basically snowed in. We used to build snow igloos in my front yard. In my early days at Polk School I was a very average student. I thought I had a knack for numbers but when it came to social studies, math, and others, I had trouble. The teachers at that time—our principal was named Florence Brown. If we got out of order then, at that time, we were called in the office and she took out a ruler and hit us on the butt. Today, you know what would happen. But we accepted that. Our parents accepted that if Johnny was out of order he would pay the price. My earliest contact with the female species was in the third grade when we had all the boys 4 sitting on one side of the room and the girls on the other with a phonograph record playing dance music. The teachers would pair us off and we'd go out and try to dance with each other. It was a very strange feeling. Among those girls was Rosanne Peery. She was in the same class I was. I had no skills of any sort. We had a shop organization where we went down in the basement of the school and made wooden things. By hook and crook I made a sewing cabinet for my mother and had it shellacked and it was a pride and joy for me. As I walked up to my house I stopped at the neighbors place and his Labrador retriever went over and did his thing on my sewing cabinet. I was devastated. It didn't matter when I took it home to my mother. She said, "Oh, that's fine." I think that really must have been the only thing I ever created. ROH: How old do you think you were? EB: I was probably about ten years old I guess. In the school I was not physically adept towards contact sports which bothered me enormously because we were always rough housing and I was afraid to get in the middle of it. So I became a finesser, trying to find a sport where I didn't have the contact. I developed a very fine arm. I used to throw stones and I developed a very strong pitching arm, so I became successful in softball and things like that. Going back on Polk School— my late brother (who was five years older) at one time, on the third floor, opened a window and got a hold of the ropes on the flag pole and swung out one hundred feet off the ground before hitting the ground. That was the beginning of my brother being an ultimate dare devil. He was afraid of nothing. My dad loved Sundays as it was his only day off. He was not a church man. He would go out 5 and tend his garden which included all kinds of fruit trees. Then in the afternoon he would go down on the bus to the Orpheum Theater and see a movie, then come back home with a bag of popcorn for the family. My mother of course was in church. I was encouraged at that time to go to church on Sunday. ROH: What church did your family go to? EB: It was the LDS church at 26th and Jackson. At that time it was a six block walk for my mother in all kinds of weather. Our bishop was David Romney. I had a group of friends while growing up and among them was Jennings Olson. Jennings was a person whose handicap was a club foot. We all tried to put that out of our minds when we were playing baseball and things. Jennings was always full of vim and vigor. One thing I remember about him was that he did not like carbonated drinks. He always had to have something non-carbonated. I remember that he read voraciously. His father was a very good medical doctor in Ogden. His mother was a dear but rather homespun. We formed cliques. We had what we called the 26th Street Gang which was the street we lived on. We had about six or seven of us that used to play football in the street and then we'd go skating over bumps and things like that. It became the center of activity. We all grew up to bond. Those people in my early ages were the people that stood with me through the ages and today are still my best friends. It was a phenomenon that we all had the same interests and it was a matter of getting along without any money. We created our own fun outside of the theaters. For instance, on Saturday I would go down to my dad's office at Boyle Furniture and I'd say, "Dad, I want to go to the movie." So he'd give me twenty five cents. That twenty five 6 cents covered my bus fare down and back from the Paramount Theater, a bag of popcorn and I would sit in the front row as close as I could get for these cowboy movies because it was thought at that time, the closer you were to the action, the better off. I'd get out of there and I'd be blurry eyed. I couldn't see for five minutes when I got out of the theater. One thing that I do remember very vividly was Christmas. In Ogden, in the thirties, there were several department stores including the Emporium and Lowe's where they had Christmas displays with electric trains and everything like that. I used to spend hours looking at these various things and hoping against hope that we would be able to get something of that note. Christmas night my brother, my sister and I would go to bed early hoping that Santa Claus would get down the chimney. We had a chimney. I never did understand how he was going to get down through there. My mother put out the cookies with milk and we'd go to bed early and get up at four o'clock in the morning to sneak up the stairs and look and see what Santa Claus had brought. Quite often it was a bowl of hard candy and an orange, a piece of clothing and an inexpensive game. We kept hoping for a train set but we made the best we could. We survived. I became aligned with my closest friends that I loved. About the church— my mother was a devout Mormon. She would have been in the bishopric if they had allowed women. My father was a non-believer, a great man but did not actively participate. I was obliged by my mother every Sunday to go to church with my friends. We diligently went in and passed the sacrament and obeyed what we thought were the laws of the church until such time when I think I was 7 about sixteen or seventeen. The bishop came down the aisle and got me by the arm and said, "Ted. I think it's time for you to go on a mission." That shocked me. I think I just said, not negatively, but that I was not really interested at that time. My truest friends—all of them followed the same line of reckoning, so I wondered at this time, what was it? Was it peer pressure? We all had the same idea at that time that we were not going on missions. It was etched in stone. After we graduated from Polk School, I went to Central High School down at 26th Street and Monroe. Believe it or not, those two years are negative. I have nothing really factual that I can remember of any note. In other words they passed by me without any real essence of any happenings at all except the music instructor there said, "Ted, you've got a wonderful voice. You should go out and use that voice." I remembered that. So off we went to High School at dear old Ogden High School on 28th and Harrison. We were the third class and that's when I really grew up. It was a new atmosphere. The ambiance, the people, the teachers, the location all struck me as being something super. I guess you could say I was a jokester all my life and I got by with my wits. In other words, I was always cracking jokes and breaking up people. I became very popular and joined the social clubs there. I knew quite a few people. But I do remember something, this was pre-war, they had ROTC. It was officer's training school. We were obliged to go out on the campus and parade around for an hour and then after that they selected officers from our group to lead. These were the power makers. This bothered me enormously. I was not selected. I was a private. All my friends were colonels, majors, captains, etc. I was obliged to walk through 8 the ranks as a private. I thought, "Well, this may be my life. Maybe I'm not going to make anything out of it." But I did make some very good connections there. I loved the people there. Our actual basketball team were the state champions. We were honored in Salt Lake. We had, what I think Tom Brokaw would call the finest generation. I would consider that our class of 1940 was exceptional as far as the quality of the people and what they did and the environment we were living in. ROH: Can I ask you a question real quick? Tell me the names of some of your friends at Ogden High. Who were your best friends? EB: Jack Luddington, who I'll talk about incessantly. Jack Dalton, Bill Hinds, Jennings Olson, Richard Stine, Parry Thomas. Here's something that you want to wire in. Parry Thomas and I were very close and Parry Thomas probably was the leader of the pack, as far as what happened to the graduates. Parry became president of a prestigious bank in Las Vegas. He became a very big factor in banking in Las Vegas. Bob Bishoff who was president of I think the Commercial Security Bank and Maurice Richards, a prominent attorney. It was a time when Ogden was at its apex as far as producing people of culture with the ability to move on. One thing I noted that in our parking lot there were probably five or six cars of people that owned cars. You go by today and there's hundreds of them out there which is an indication of time and change. I still, at that time, had no real love connections. I think a lot had depended upon that my family had no car so I depended a lot on double dating and taking girls out like that. I had a lot of very close female friends but nothing serious at 9 all. I would go to the prom by myself and my friends would put my name down and I'd dance with their female partners. ROH: Did you call that stag? We always call that stag when you went by yourself. EB: Yeah, I went stag. I enjoyed the dance with other people's partners. I was awe stricken by the campus. It was so beautiful in 1940. It was constructed for less than one million dollars and one of the advisors to building was Meryl McClanahan whose son was Richard, a classmate of mine. After we graduated many people went their different ways and I went home and I said, "Where do I go from here?" I knew we had very limited means. I had no money myself. My dad couldn't afford anything. So Dad scratched up enough money for tuition for Weber Junior College. Quite a few of the students there were on short hook as far as money. The money class went to Utah or BYU. We arrived down on the campus of Weber College and it was very, very small in relationship to what I had pictured. The student body and my class were something like 180 people. We were in a war by that time so that meant that there were very few people around. I thought while I was there that I still wanted to be a forest ranger because of my likes of being outside, hunting and fishing at the cost of the government, and so that was my theory. I wanted to graduate from Weber College and then go on to Utah State where they had a forestry school. I became involved with the Excelsior Club, which was the premier social club. I made lots of friends. I think my personality lent itself to making friends. I was like a loose cannon. I always felt like I had to make light of anything and I think that was a big hit down there. 10 I became very close to [Henry] Aldous Dixon who was president of the College. His son, John Dixon, became Director of the University of Utah Medical Center. I made new friends. I found at that time that Ogden had a history of being a Mormon town. In other words, if you were Catholic, you were on the wrong side of the track. I had wanted to date a girl who was a Catholic. My mother found out about it and she had a fit. She was very down to earth and strong in her beliefs of the LDS Church. ROH: Did you have any friends who were African American? EB: Here we go. In the student body there was one black. His name was Willy Thomas and he was a huge, black, muscular athlete from Kansas. He was an outstanding track man and basketball player. He ran the hundred meter dash. I became very close to him out on track. I ran the track there, the mile run. I would joke with him and he would sometimes take it as offensive and then he'd say, "After I thought about you Ted." I was chuckling to myself. I became very close to him. Another example was Wat Misaka who was of Japanese origin and an excellent basketball player. He has been honored nationally. I became very close to him. At that early stage in my life it became apparent that I had no racial problems. I had made my point there at Weber College and found that later on in life, that's what often led on to what I did and where I went. Anyway, I took fond memories from Weber College. I thought that the beauty of that college at that time was the smallest of the class, the informalities, the attention from the seniors as to coming in to classrooms and talking to you. You felt like it was a family operation, totally family. It was a wonderful thing. 11 Aldous Dixon lived on campus in a small house right there. Later on when I went in to the war—my family would tell him what I was doing over there and he would write to my family and say Ted was going to be okay. I also liked the small classes at Weber. We had a lot of help from a very professional teaching staff. As an aside, I purchased an expensive oil painting of Farrell Collett who was once the head of the art department at Weber College. ROH: Nice. EB: Anyway, I always imagined myself as being an athlete. I had a very strong arm and I could throw the football farther than anybody on the football team but I was so fragile that I knew that once I was hit I was down. So I never did participate in football or basketball. But I was on the tennis team at Weber College. By the way, while I was in high school I was city champion in several contests there and I would ride down on my bicycle to Liberty Park, and I would have one racket with maybe a string broken. In one case, a prominent citizen would come up in his convertible in white shorts with a racket and the contrast was startling. I had a tremendous forehand but no backhand so I would always attack from my forehand and try and cover up my backhand. I was fairly successful because when I was younger I used to pound the back of our house constantly with a ball. That's where I developed my forehand and the serve was tremendous. But my backhand did not exist so I lived by playing around that. It was one of those things. As we progress along, the war was coming closer and closer so a group of us, after graduation from Weber College, decided to go to Utah State. Five of us 12 went to Logan and moved into in a house near the campus. We managed to survive. I joined the Sigma Alpha Epsilon fraternity, which was a premier club. I was very comfortable on the campus. Then my dearest friend Jack Luddington, who I mentioned before, had been taking pilot training out at the old Ogden Airport, and he said, "Ted, things are closing in. The Air Force is having a meeting in Ogden for possible applicants to join the Air Force. Do you want to go along with me?" I said, "I don't know." Then he talked me into it. I said, "Yeah, we'll get drafted if we don't." So we went in there for the physical, I think I weighed 138 pounds. The Army Air Force medical guy said, "You don't qualify. You're too thin. But I want you in here. Go home and eat about three pounds of bananas and come back tomorrow. See if we can fudge you in there." Low and behold I gained a pound or two and he said, "You're in." My friend Luddington, who was not a genius either, as far as his ability to score well on tests, was the last one out of the class. He sat down and I said, "Come on Luddington." He finally made it and we both joined the Air Force and left Salt Lake City on the train for Santa Ana, California. We arrived and there were 20,000 cadets at our base. We were separated after we took the tests to find out what our abilities were. He was assigned as a potential pilot and I was assigned as a potential bombardier. So after we graduated from the base in Santa Ana I was assigned to Roswell, New Mexico which was a bombardier school. Jack went in to pilot training on the California coast. I arrived in Roswell and found that we were dealing with the Norden bomb sight which was highly prized by the German Air Force as being something they 13 would like to have in their power. So, while we were in training, we always had to carry a .45 revolver and treat the bomb sight as a most valuable item. We would practice bomb day and night. We were expected to drop the bomb in a five hundred foot circle from five miles high. The blue practice bombs had ninety-eight pounds of sand and two pounds of spotting powder. The Air Force kept washing out cadets. I would call my mother and say, "I'm still in here but the ranks are thinning." When I finished, I got a short leave to go home to Ogden and I showed off my wings. Then I was assigned to Hondo, Texas for navigational training. Hondo wasn't too far from Austin, Texas, where my Aunt Clara lived with her billionaire husband. She invited me to go up there on the weekends. She let me sleep late and she fed me well and I was in seventh heaven. After we were through with Hondo, we got our orders to form our strategic bomb group in Salt Lake City, at Kearns Army Base. I thought it was nice to be back near home for a few days. Our plane crew was made up of crewmen, pilot, copilot, bombardier, navigator, and six gunners. We named our plane 'Lassie and Her Lads' because we had a gorgeous spray painting of Betty Grable wearing a swim suit on the tail. We were a composite group of the Midwest and far West. We trained in Dyersburg, Tennessee. Then we moved on to West Palm Beach Florida for our final training. From there we got orders to go to Trinidad, West Indies. We flew by ourselves. The landing strip was in the jungle and we were in there overnight. The next day we took off for Belem, Brazil. We flew over the Brazilian forest for ten hours and I said to the navigator, "If we go down in 14 there, we're done for. They'll never find us." From an overnight in Belem we flew to Fortaleza, Brazil, which is on the tip of Brazil. The next stage was thirteen hours flying over the Atlantic Ocean. We took off at night. We were flying a thousand feet over the waves in order to save on fuel. I was in the nose, as usual, and we encountered St. Elmo's fire, which was an electrical discharge carried to our guns. I thought we were being fired on. It was phenomenal to see. We arrived in Dakar, Senegal in North Africa. That was an eye-opener. As we landed, a multitude of Senegalese warriors came out with guns and top hats and surrounded our plane in order to protect it. They put us in canvas tents and as we relaxed, the Senegalese came through with their spray guns for malaria and they sang as they went through and sprayed us. Our next stop was Marrakech, Morocco situated high in the Atlas Mountains of North Africa. We went into town to visit the markets and old French restaurants. Towards the evening we decided to visit the French Foreign Legion outpost in Marrakech. We asked the commander if we could watch their parade in the evening and he said we would be their guests of honor. That night we froze to death and slept in our plane. The next morning we got orders to go to Tunis, North Africa. We flew across the Sahara and landed at a deserted German Luftwafee air base that was used during the Montgomery and Rommel desert war. We visited the ancient aqueducts there and marveled at how they had been built. We also visited the ruins of various German Luftwafee planes and we were warned not to take anything because everything was booby trapped. 15 We received our combat orders and flew from Tunis to Foggia, Italy and landed at a deserted air field that had been occupied by the German Luftwafee. We went to our canvas tent and proceeded to locate the mess hall. We thought the food was not very tasteful, so we bartered our provisions for local products such as fresh eggs. Our group was the 463rd bombardment group commanded by Colonel Frank Kurtz, who went back in history to the invasion of the Philippines by the Japanese. His airfield was attacked by Japanese bombers and several of the American B-17 bombers were split in half. They put one piece of a bomber into another and called it the Swoose—half swan, half goose. Colonel Kurtz was the chief pilot of that plane, which is presently being restored in the United States. We got settled into our base and our first mission was what we called a 'milk run.' That was to indoctrinate one without fear of major casualties. As the bombing missions progressed, they became more deadly and losses mounted. Then it became one of marking down. You had to make fifty missions as related to a loss of three to four percent of the planes each time we went out. As the missions increased in intensity, we finally came to a mission where the target was Ploesti, Romania. For the Germans, the Ploesti oil fields were a source of oil for their entire military operation. It was heavily guarded by flak guns and F-190s and ME-109s. They were the elites of the German Air Force. When we found out we were going to Ploesti, everyone sighed, had their breakfast, went out to put in their bomb load, and proceeded to taxi out to the runway. 16 By the way, the air fields were metal strips, not cement, and the B-17 loaded with 6,000 pounds of bombs, 2700 gallons of high-octane gasoline, does not get off the ground very quickly. At the end of the runway there was a fence. I was in the nose of the plane and remarked to the navigator, "This plane's not going fast enough to get off the ground." Finally we cleared it by about a hundred yards and went up into our formation at 15,000 feet. Over the Adriatic Sea, everyone discharged their machine guns to make sure they were firing. Then we went over the Yugoslavian Alps. The Yugoslavians were not allies at that time and they had flak guns mounted on top of the mountains. They shot at us, but weren't very effective as they didn't have advanced radar. We flew into our target area and our escort fighters, which were P-38s and P-47s peeled off because they were short of fuel and headed back to their base. They left us unescorted as we approached the target area. There were three or four hundred planes forming a line at what was called, the 'initial point.' This enabled German aircraft guns to zero in on our direction and altitude. I took command of the plane, flying it as we approached the target area. As we neared the target area we saw a huge black cloud box where all the German flak guns were concentrated. I saw planes going through that box and going down on fire and we knew we were next. It was very trying and tested ones fortitutde to the maximum. As we approached closer to the target, I cranked in the airspeed, the velocity, the wind, and other data into the bomb sight. The two indices cross and you know you're on target. I'm watching carefully and finally the indices cross 17 and I say, "Bombs away." The bombs are released and we turn away with planes on fire on both sides of us. As we left the target, if any of the planes in our formation had an engine out and they trailed the pack, they were attacked incessantly. You had to keep a tight diamond formation with seven planes, which also gave you more firing power against the enemy. So as we came away from the target and headed back, we were still alive. Then we started talking about if we had enough fuel to get home. As we neared the Adriatic coast, we started planning whether we were going to make it or whether we were going to ditch. We'd all had training as far as what to do. We finally arrived in the vicinity of the airfield and landed. We were interrogated and had our hot chocolates and donuts and tried to unwind. In another mission, we lost all of our commanding officers and crew in a mid-air collision caused by cloud coverage. In another occasion after takeoff to return to base, we had instructions that the mission was aborted. Our chief pilot, who was later a noted neurologist from Boise, Idaho, turned to our copilot and said, "Why don't you handle this landing." We turned towards the runway and I noted there was a crosswind and the copilot wasn't factoring that in. As we approached the runway, I said, "We're in trouble." We hit on the left landing gear and bounced about fifty feet up in the air and came down with the engines chopping up the runway—with 6,000 pounds of bombs and 2,700 gallons of fuel. I said, "I'm dead." We slid for about five hundred yards and the minute we stopped I yelled for everyone to get out and I ran for about a half a mile and dropped down and covered my head. For some time the rescue crew wouldn't 18 get near the plane to deactivate the bomb load. I don't know why that plane didn't explode. [photo included] ROH: Let's pick up where we left off with World War II. You had survived a crash landing. You said it took a long time before anyone would go near it. EB: Gas was pouring out over the engines and the bombs were banging against each other. We stayed away for a long time and then the emergency crew hosed it down to cool it off. ROH: Did they send you on vacation after that? EB: No, the policy was that you could fly twenty-five missions and then you could take a week off and go to the Isle of Capri near Naples to unwind. My theory was that I wanted to get out of there as fast as possible so I didn't take the vacations. I flew my missions because I wanted to get back to the States. The B-17s flew between twenty and twenty-seven thousand feet. It was thirty degrees below zero—freezing. Non-pressurized cabins. Ice formed down the face of your gear. No relief tubes. We had flak suits on and our parachutes hooked on one side, then we had a helmet. It made it very hard for us to move around. On another mission, we had a misfire in the bomb bay as two bombs had banged together and did not detach. The pilot said, "Boyle, get back there and release those bombs before they blow up." In the B-17, between the front part of the plane, the bomb bay, and the back, was a rail and two supports. As I walked over it, I was looking down at the Mediterranean from 25,000 feet and holding on to a rail with one hand. I was trying to release the catch for the bomb that was 19 swinging against the plane. I managed to unhook the bomb and made a silent prayer as I returned to the nose of the plane. It was a terrible thing to fly eight hours on total oxygen at very low temperatures. It was bitterly cold. After a mission, the Red Cross would be there waiting for us with donuts and hot chocolate, then we'd be interviewed about the mission immediately. As the missions went on, I would write letters. I have over a hundred letters that I wrote to my mother that she kept. I began to wonder if I was going to make it or not. On my fiftieth mission I was flying with another Utahn, Clyde Hart, and he knew it was my fiftieth mission. When we landed, I got out of the plane and kissed the ground. Before that, on a raid over northern Italy, we had some terrible problems from damage to the plane. I managed to get the bombs on target and two weeks later I was awarded the Distinguished Flying Cross. After my fiftieth mission, I said, "I've done it!" We got ready to depart and the fifteenth Air Force came out with a memorandum saying, "Unfortunately, we have a shortage of flight crews, so you can have thirty days' leave in the United States, then come back and serve another fifty missions." I wrote to my mother and said that was a death sentence, I would never come back. Fortunately, they reversed that. I left Naples on a troop ship on July 26. We were in the upper part of the boat and on the decks they had thousands of people who were fleeing France and Italy. They had no place to sleep, so they slept on the deck. We were in a convoy surrounded by destroyers, but we had reports of submarines in the 20 area, so we were dropping death charges. That was scary. We arrived in New York. I took a train from New York to my home in Ogden. My first few nights in my family home, I would wake up screaming. I hadn't unwound yet. I would try to find ways and means of winding down. After resting at home, we were sent to a camp in Santa Monica to continue to decompress. My combat days were over, thank the Lord. I was assigned to San Antonio Air Base, and then I spent a series of time moving from one air base to another. I kept in mind that I might be called to duty again. I applied for pilot training in the Air Force and I was accepted. I was assigned to Thunderbird Field in Phoenix, Arizona. The field was also occupied by Chinese cadets who thought nothing of flying into you or on top of you because they had no reason for flying etiquette. In that area of Arizona, there are always hot air drafts. After I had gotten to the point where I was flying solo, I was landing the plane and unbeknownst to me, the pocket of hot air was pushing the plane up and I didn't compensate for that factor. I pancaked and spun around on the landing strip. Thankfully, I wasn't hurt. Immediately I went on a flight check. The instructor, a pilot named Carl Thigpen said, "Ted, you're a good pilot, it's unfortunate you've painted yourself into a corner." They washed me out of the program. I eventually ended up in Denver, Colorado where I was released from the Army-Air Force. ROH: Did your older brother serve as well? EB: No, he had a medical problem. He was a dare-devil—totally different than I am. He parachuted out of a plane in Ogden in 1934 at the age of seventeen. It was a 21 high school bet with his friends. The owner of the airport told him he had to have his father's permission, so Billy called our dad and said, "Dad, I'm going to jump out of a plane, you have to give permission." We sat on the front porch and watched this biplane circling up and then a parachute drop. He became a champion ski jumper in the 1930s. He became an expert on Ecker Hill which was adjacent to Park City. It was a humungous, steep hill, and it attracted a bevy of Norwegian ski jumpers. They formed a cartel and would have jumping contests. My dad and I would go to watch my brother jump. He did exceptionally well at that. After that, he went to California and raced cars. He had no fear at all. That was his life. Later, he became a dreamer. He got into real estate and everything was going to be a million dollars. He was an alcoholic. He became an advisor in Santa Monica for a bevy of movie stars and famous people who would call him at two o'clock in the morning, "Billy, I got a problem." He never quite made it financially. He was always engrossed and saying, "I just got to get this guy to sign this and then I've got it made." It was always touch-and-go with Billy. We were very different. ROH: Did he write to you while you were gone? EB: I've got a ton of letters. Hazel and I are always wondering about who's going to give a hoot about these letters after we're gone. Billy was a great personality. He could walk into a place and immediately have people around him. He eventually ended up in a nursing home in Santa Monica and Hazel and I would go diligently and take him milkshakes and candy bars. The next day he would say that people 22 had stolen them from him. I said to Hazel, "Now that I've seen this in my brother, when it comes time for me, I'm heading for the hills with a Pepsi." It taught me a lesson in assisted living. He was my protector when I was young. My sister was a beauty queen from the get go. She did modeling in Salt Lake City and she was a prom queen. She married well—Ed Haas who was one of the producers of "The Munsters." She traveled in high style in Santa Monica with him. We had the same experience with her in assisted living that we had with my brother. ROH: So none of you worked in the Boyle furniture store? EB: This is fun. I thought from day one that I was going to be selling furniture for the rest of my life. I worked in Boyles as a delivery boy and not withstanding my frail structure, they put me on a delivery truck to haul stoves to second floor premises. Then I handled the store elevator covering three stories which didn't have an automatic stop. During the Christmas season we'd have a pile of customers on the third floor and I'd try to judge where the first floor was and end up sliding clear to the bottom and have to go back up again. HB: You'd better start telling her what happened to change your life. EB: I haven't got that far yet. Anyways, after I got out of the war, I was twenty-three and I was looking for companionship. I had bought a car during the war for my family, who had never had one. I met a girl and we had a relationship. Her name was Gloria and her dad was the music instructor at Weber College. Things were progressing. I was an avid skier and we were in Snow Basin and I told her she 23 needed to learn to ski faster and she went down and fell and broke her leg. Things went from bad to worse after that. Another day, I was at Snow Basin skiing by myself. I was the last man on the hill. The ski patrol had gone and I wanted to do one more run. On the way down, I fell and spun around and stopped near where the gate was. I got up and decided I was okay, so I was going to do another run. Remember, there was nobody on the hill. I got on the ski lift and about half way up, my left knee started to hurt so bad I couldn't stand it. I rolled off the lift at the top. It was dark. I zigzagged my way down the hill, sitting down all the way. It took me an hour to get down. I went to the doctor and found out I'd blown all the tendons in my knee. I had my knee in a cast and I was the house boy at the Pi Phi house in Salt Lake. I was living in the basement with about thirty Pi Phi's as residents; one of them being my sister. I got all the dirt about what had happened on dates—the girls would sit at the kitchen table talking about their dates as if I didn't exist. One day a group of young men in the lounge were talking about the Thunderbird school in Glendale, Arizona. I thought, "Wow. That sounds good." So I made an application to enroll. I was accepted—I still had my leg in a cast. I set out for Phoenix by myself in the winter with my left leg in a cast. I got near Cedar City and it was black ice and I skidded off the road and tipped over in a ditch. This was 6:00 in the morning. I got out and hobbled down the road to an all-night café. There were several patrons in the bar who offered me a drink before they went out to put my car back on the road. I arrived to Thunderbird school and decided I wanted to live abroad and work for an international company. 24 I decided I needed to work on my command of the Spanish language. My friend and I traveled to a small university in Morelia, Mexico. We lived rather sparingly with a Mexican family. After studies in Spanish, it came time to go home. We had practically nothing in our pockets, so we boarded a bus to Guadalajara. There were more chickens than people on the bus. In Guadalajara, we had no money for a hotel, so we went to a flop house that had a hundred beds or so. Bill and I went in and paid and we agreed that one would sleep and the other would stay awake because someone might assault us if we were both asleep. We had to go third class on the train to Nogales, Mexico. That was a laugh because it was full of immigrants heading to the United States and they were all pretty liquored up. We had no money for food, so when the train would stop, we'd get a stock of bananas. We were on the train three days and all we ate was bananas. Close to the border, we got off the train. Bill left his U.S. passport on the seat and had it stolen. Going through customs in Nogales, Bill went to jail because he didn't have a passport. Then they put me in jail because my passport, when we'd gone into Mexico with friends, had been stamped that I had brought a car into the country. So I was put in jail until they called the owner of the car and verified that the car was in Mexico City. I don't remember how Bill got out of jail. That was a journey never to be forgotten. After we graduated from Thunderbird—the beauty of the school, is that the people who hire, came to campus. I was prepping to get a job with Sears Roebuck. A friend of mine had scheduled a meeting with a Citibank officer from New York. When Citibank found out my friend was married, they said no. My 25 friend said to me, "Ted, why don't you interview in my place?" I asked for an interview and the first question their man from New York—Gordon Bullock— asked was, "Why do you want to go to Latin America?" I said, "I have an uncle who runs the largest sugar cane factory in Puerto Rico and if you hire me, I think I can get the account." I made it up off the top of my head on the spot. [Laughter] I walked off to get ready for Sears Roebuck and a week later I got a telegram saying Citibank had accepted me. They had to write for references. Not far from me lived two very powerful lawyers, George Lowe and Roy Thatcher. They wrote letters to Citibank. Then I asked my dad, "Dad, I'm at a crossroads here. I don't know anything about Citibank." My dad said, "Ted, the only people who are important in Ogden are doctors, lawyers, and bankers. Go for it." I accepted Citibank and said goodbye to Ogden. I got on a train to New York and went to the YMCA with the other trainees. I stayed seven days in New York and they shipped me off to San Juan, Puerto Rico. San Juan was our training base for South America. The people there were very friendly, we practiced our Spanish, and we learned about banking—that including carrying the golf bag for the managers when they went golfing. My family came to see me. They had never been out of Ogden, Utah. My mother has a diary of everything that happened. She even wrote about my dad listening to the motors on the plane. We had a lovely time. I think that was the biggest thing to ever happen to them in their lives. As it came time to depart from San Juan, they told us, "You trainees have three choices, you can go to Havana, Cuba," which was pre-Castro, which was a 26 great place, "or you can go to Mexico City," which was number one, or Bogota, Colombia. I'd never heard of Bogota, Colombia. For some unknown reason, I chose Bogota. I arrived in Bogota at 8,600 feet in altitude. It rains about every other day. It's in the top of the Andes with ancient Indian culture all around it. I settled into an apartment with another trainee and we lived the buena vida—the good life. He was a football player from Ohio State named John Mack—a very joyful guy who would fit in any crowd. We played fifty-four holes of golf in one day. We had a great time. We dropped golf balls out of the windows to watch them bounce on cars and roll down the street. A friend who liked to drink went out and got locked up and couldn't find a way home. The police called the wife of the other man with him and asked if she wanted to come down and bail him out. She said, "Hell no. Leave him in there." She was furious. Anyway, we had a wonderful time. Our chief officers at the bank were Boice Nourse and Juan Sanchez, a Castilian from Spain. It was just idyllic. We would play Liars Dice at the Anglo- American club and whoever lost would pay for lunch. We'd play against the manager and he wasn't very good at concealing his thoughts, so we got a lot of free lunches. We used to have vacations—we would get three months off after every two years and they'd put us on the Grace Lines ships to go up to New York. I'd go back to home in Ogden and I'd bought a car—my original car was a 1942 Chrysler Sedan that I'd bought during the war, then I bought another that I think was a Ford. Back in Ogden, I reunited with my old friends but I felt like I was out of place with them. In the interim period, I was doing well in the bank and 27 learning about the theory of banking. Citibank was the world leader in international banking. We worked with governments and with major organzations and their subsidiaries. We were not oriented towards individual banking. We worked with big-ticket items. In one of my trips North, I met a young lady from New York City, who was on the cruise with her mother. We became involved and were engaged when I went back to Bogota. One day I was working on the bank platform in Bogota and this young woman walked in and stopped the music. She walked down that platform with her gorgeous black hair and I thought this was the girl of my life. I hadn't even met her. When she walked in, I just thought, "Where have you been all my life?" ROH: What year was that? EB: That was about 1951. We dated about eight months. The bank had a policy that you could not date employees and I was engaged. I had a dilemma. I talked to my general manager, Boice Nourse and he said, "Ted, we'll make an exception as long as you play the rules of the game." Hazel loved peach melbas, so I asked her out to get one with me. I kind of dallied around. Finally I went out to meet her parents and find out if they were willing to let her date me. To the very strict in Latin America, this is how you go about dating. When her father saw that we were getting serious, he wrote the State Department to find out if I was married. He was worried about the Mormon religion and if a polygamist might be after his daughter. 28 Hazel and I started dating and I was in seventh heaven. I couldn't believe it because of the age difference. But we dated and then I got really sick. We had an idiot bank doctor and I went to him and said I didn't feel good. He said, "Do you chew gum?" I said yes. He said, "Then stop chewing gum." Well, I got worse and I started turning yellow. Hazel got worried and I went to another doctor. He said I had Hepatitis and he wanted me in bed resting immediately. I was in bed for three months. All I can remember of the treatment was that I ate a lot of hard candy because the doctor wanted to build up the sugar in my body. I had written to my fiancé in New York and told her that things had changed. She showed up in Colombia. The bank was having a big party and I ended up with Hazel and my fiancé in the same room. I just about died. I said to myself, "What have I done to deserve this?" I managed to make it through the night. I made the break with my fiancé and she went back to New York. Hazel's dad came over all the time while I was sick. He taught me to play bridge and he spent a lot of time with me. I think he was trying to make sure that this thing was real. His name was Edward Pierce Roskruge. Let me interrupt here to say that Hazel's biological father was German who I think was connected with the Colombian Air Force. When the world war came, he was called to duty back in Germany. Then Edward Pierce Roskruge married Hazel's mother. He was a wonderful Englishman and always very correct. I fell in love with him right away. He was there when I needed him. Anyways, so I managed to get out of bed to get married. We had the wedding in her house with a Catholic priest. It went well but Hazel had an affinity 29 for dolls. She had a huge doll she loved that she wanted to take with her as we were packing for the airport. I said, "No way, you're not taking that doll on that plane." ROH: How old were you two when you got married? EB: That was 1952. I was thirty years old and Hazel was seventeen. Anyways, we got to Barranquilla, which is a seaport at the head of the Magdalena River. Hazel took to married life with vim and vigor. She learned how to cook. She was a wonderful hostess. People there loved her. She became very active in the American Woman's Society. At that time, we made a lot of friends in Barranquilla. They had an international golf tournament one year and one of the players was a young man named Arnold Palmer. We were privileged to meet him and have drinks with him. That was the beginning of his career. My mother and father came to Barranquilla to visit over Christmas and that was a real treat for them. At those times, I rode the city bus. We didn't have enough money to buy a car. At one point, we were in dire circumstances financially. Hazel's father had given her a very expensive bracelet with gold in it and unbeknownst to me, she went to a pawn shop and sold it. When I found out, we went back to get it but it was gone. It was tough in the early days, but it was a learning process. My supervisor was from Brooklyn and from the old school. He was very gruff. He and I had several personality clashes. He would say, "This is the way we're going to do it." But I had a feeling that my ideas were better. When we got to the point where we didn't get along, I would go take a walk around the block 30 and then come back and sit down. He knew what he was doing but he did it with the old style. He hadn't arrived into the twentieth century. Among the American counselors was a gentleman named Harry Shlaudeman, who was a vice council and a super golfer from Pasadena, California. Harry, through his career, became the right-hand man for Henry Kissinger in Washington. The head American council was an elderly Scotsman who loved golf. One morning we were alerted that he was missing. We looked for him for three days and eventually he showed up and said, "I just fell asleep." We really enjoyed life there. When it came time to start a family, I witnessed the birth of our first daughter, Sharon Elizabeth. Everyone said she was beautiful just like her mother. Our second daughter, Linda Kay, was born in Cali. We almost lost her but she survived. When it came time for us to move to Cali, Columbia, I had the title of Pro-Manager. It sounds better than it was. I had been a sub-accountant. ROH: Why did they call you a sub-accountant? EB: It was something to show that one was just starting a banking career. We got our orders to go to Cali, Colombia. Cali was a wonderful place and we settled into a very nice house and I became the second in command there. I eventually became manager of that branch, which was a big success. We were very prominent there. I was president of the American Men's Society and Hazel was president of the American Women's Society. ROH: Tell me a little about these societies. 31 EB: It was a consortium of Americans who were working abroad and assigned to Cali. It was similar to a Kiwanis Club. The Americans and some prominent Colombians worked together to promote service activities to the community. Cali was the a center for the production of sugar cane, which is a major source of income for the Colombian government. We also had many pharmaceuticals plants, Quaker Oats and other multi national companies. Political unrest and local violence were causes of concern. In one instance, we had gone to a cocktail party at the American councilor's home and when Hazel and I got back in the car, I said, "Oh, it's drafty." Then I realized someone had removed the entire front windshield of the car. After that we would go down to an automotive spare parts store and see our windshield and buy it back. It was petty thievery. Another thing was if you were driving in thick traffic and had your arm out the window thieves would take your watch off your wrist. Cali was in an earthquake fault zone. One night I heard this thunder like a train approaching the house. It was a tremendous noise and the house was shaking badly and shook for about two or three minutes. It was a major earthquake and there was a lot of property damage in Cali. The next day we had big cracks in the masonry of the house. We were very fortunate in the banking industry to deal with high class business houses and individuals. We also had banking relationships with the Colombian government. There were very little dealings with individuals. Kim, our third daughter was born in Cali. I never questioned the superb quality of medical facilities in Colombia. So, our third daughter arrived and I'd 32 send telegraphs to my mother and father, "I've got another queen in the family." The girls went to the American schools in Cali. All of my daughters had dual nationalities, Colombian-United States of American, until they were twenty one. They were brought up strictly by their mother in the Catholic Church. From Cali we were transferred to Medellin. People associate Medellin as the center of the narcotic industry in Colombia. At that time there were no problems with narcotic trade. The only political parties were liberals and conservatives. There was a fierce political battle which was a concern. We had problems with rioters in the street in Cali. We had to close the branch because people were being shot in the street. Castro arrived with Che Guevara in Bogota and from that sprung out these problems with peasants up in the mountains who were ill-prepared to make a decision. They entered the Colombian political system of 1949 in addition to the conservatives and the liberals. It was a problem if you were in the wrong place at the wrong time. There were instances when it was rather dicey to go certain places. An uprising would happen overnight and you would get caught unawares. But I do want to add that in Colombia, bull fighting was famous as it was in Spain. Bogota was very much connected to Spain. We still have films of bull fighting. My career was blossoming. I had been named manager of the branch, which was a major move. ROH: Can you give me an idea of the size of the branch? EB: I had over a hundred employees. The currency was pesos. When I arrived, the peso was at par with the dollar—if you had a peso, you had a dollar. When I left, 33 the peso was something like two cents to the dollar. It completely devalued. Much like what is happening in the United States right now, the government's economic policies were off-key. By the way, coffee represented a major portion of their exports and they lived off that, but they had almost every major natural resource but they lacked the funds to develop. They were passed by other world countries that didn't want to put money into Colombia at that time. So, the economics at times got out of balance at times. The Brazilian coffee was a lesser quality. The Colombian coffee was called "mam"; which meant "Medellin, Armenia, Manizales." That's the high grown coffee; the higher the area it grows the more valuable it is because it matures slower. Medellin was my next step. It was a larger area and more responsibility. It was the center of textiles for most of South America. Again, we were very favorably invited to join the community there. It was group of outstanding people we were associating with—both the Americans and Colombians. The manager of Citibank was on par with the American consul, as far as prominence, in any city we were in. So we were always on the top of the list as far as invitees for whatever might be going on. In Medellin, we had the fourth addition to our family. Sarah was born premature and it was almost a tragedy. The hospital there took such great care of her. There wasn't a minute when there wasn't a nurse there looking after her. That was our family. After our fourth daughter, I said, "That's it. I'm surrounded by women." But anyway, I think being in the international banking circle, you're dealing with people who are intelligent and sociable, usually the moneyed class. It was a 34 wonderful world. It encouraged you to step up and be a part of it. We dearly loved that. The one major incident when I took my life in hands was when I bought a car in Bogota. The individual had a late-model car for sale and I had to fly to Bogota to get it. My boss said, "What are you doing?" I said I was going to drive it back to Medellin. He said, "You're crazy." The road from Bogota to Medellin was undeveloped and had very few facilities. At that time, there were uprisings with the natives attacking buses, dragging people out and cutting their heads off. They called it "Corte de Franela." There were several massacres in that area. That was in the back of my mind, but I said I'd travel at night while they were asleep. So I left Bogota all by myself. I drove maybe seven or eight hours through areas where I saw nothing except a paved road. It was eerie and I kept thinking, "What am I doing?" I arrived in Medellin at about 5:00 in the morning. Hazel was thrilled that I made it. It was an idiotic thing for me to do. EB: Eventually, we sold that car and got a good price for it. Hazel was driving it about three days before we sold it and there was a truck parked with a piece of lumber sticking out of it. She went too close and the lumber went right through the front windshield and all the way back. She was okay. I went to the guy I sold it to and I was really upset. He said, "Don't worry. I can get a new one from Miami." We got a lot of letters from corporations saying thank you for the attention and help I'd given them as they got started in their business. I was on the board of directors of companies where we were involved in Medellin and Cali. They 35 wanted a local director with banking experience on their boards. They'd send the Chairman of the Board down to Colombia and I'd take him golfing. In Medellin, we were honored as a well-managed branch. I got letters saying that and that helped my career. I was a stickler for details and communication. ROH: Did you travel back to the states as part of your work? EB: No, we very seldom would go back to New York when we were in a foreign branch. Except when we were on furlough, I would normally spend a week or so in New York on my way to vacation. Hazel would take the children while I was in New York. I don't know how she did it—traveling with four young kids. She was a marvel. There was a group of expatriates in Medellin who ended up in Fort Lauderdale, Florida after their careers in Colombia ended. There seemed to be an exodus of American workers in Colombia going to Florida after. It had a Latin complex in Florida, and the weather was similar. After Medellin, I got a promotion and orders to go to San Salvador, Central America to be the manager of a huge branch there. They didn't have a house for us when we arrived, so we had the privilege of staying in a very high class hotel for about three months. That was a good life for Hazel. She didn't have to cook or anything like that. In El Salvador we had a problem with earthquakes. El Salvador lies right on a fault line. We had several earthquakes while we were there. Anyway, I was second in command at the branch in El Salvador. Our major clients there were coffee exporters, almost entirely. Then we also dealt with the Salvadorian government directly. We were on intimate terms with the president of El 36 Salvador. The ambassador to El Salvador was a gentleman from Phoenix, Arizona and his last name was Castro. He looked like a Mexican bandolero— black hair, moustache, had a gorgeous blond wife. He would call the American business leaders to a meeting on Wednesday and he wanted all the information he could get about what was happening so that he could report back to Washington. I was president of the American school there. We had Joe Borgatti, who was an innovative vice president. He did a lot of things of which nobody had ever heard. Nobody at CitiBank, at that time, had the privilege of having an airplane available to the chief officers. Joe said to them, "I'm in charge of Central America—Honduras, Guatemala, Nicaragua, Panama, and so forth. I want to get a plane." So we got a push-pull. It's a plane that has a propeller in the front and one in the back. One of the things I organized down there was a league of soccer teams. Citibank was the champion of the tournament. Two things while we were there. One was when President Lyndon B. Johnson was trying to form better relations with Latin America. They decided they were going to have a big meeting in San Salvador and invite the heads of state from Central American countries. Citibank was encouraged to be a part of this meeting. The Mexican embassy said that Johnson liked cuff links with coins from the country he was visiting, so I was assigned to get to the local jewelry store and get some coins that were delivered to him. We were part of the big entourage. We met the President and his wife and the two daughters. 37 The other thing that happened in San Salvador was the Chairman of our Board, George Moore, who was a genius in my estimation. He decided to come down with his wife, who was from a very prominent Mexican family. She was not very sociable. We decked out his room with flowers and when he walked in, he said, "Is this for my funeral?" He had all of the young, gung-ho businessmen in San Salvador come to the swimming pool at 6:00 in the morning and swim with him. Then he would have breakfast with them and talk about business. Hazel was in charge of a party for his wife. Hazel carried it off perfectly. The two big events were that we were going to take them around in our plane and show them Honduras. The plane was small and Mrs. Moore was rather large, so when we went to get on the plane, she said, "George, you think I'm going to get on that plane? Never." She walked off. We had to run around and get a commercial plane to take them. The crowning event was a party on an island resort owned by the coffee barons. I happened to be walking along the path and Mrs. Moore crossed in front of me and she wanted to sit down. I suggested she sit in a hammock. Well, she got in the hammock and it broke. She's on the ground and said, "Don't touch me." I said, "I'm going to get fired whatever I do." I didn't dare touch her. She rolled off and dusted herself off. One of our prominent clients was elderly but liked to fly. He flew his own plane over there, but the weather worsened. He insisted he was going to fly back to the air base. His son told him not to so he took off unbeknownst to them. He took off into the clouds and got lost. The Salvadorian air force had to find him and guide him down. 38 There was a war of sorts between Colombian and Honduras. They called it the "soccer war." They got very serious about soccer. I think the end result was a Honduran plane dropped a bomb in the ocean near a port city. There was no actual exchange, but there were a lot of words. The president of the country would ride around on a motorcycle; he was very flamboyant. He would come to our office like that. But the people we dealt with were delightful. Most had made their money exporting coffee. We carried a lot of memories out of that. A lot of our clients were from the moneyed class and they didn't want to deal with Salvadorians or Hondurans or Colombians for tax reasons, so they wanted to confide in us. We were an intermediary. ROH: How long were you in El Salvador? EB: Three years. I was the manager and we had about twelve officers reporting to me. ROH: Did you have the young rookie kids like you coming up through the ranks? EB: We had people who were doing what I was—coming up through the ranks just two steps behind me. We always had trainees or American staff. Then they decided that I needed to go back to the domestic side, so we packed up and ended up in Wilton, Connecticut. The agent who sold us the house was married to a man who was a Citibank manager. We had minimal funds to invest; I still was not making any money. But we let her take us around to see houses. This was 1965 or 1966. She asked how much money I had and I said I had about $46,000. So she started showing block houses to Hazel. Hazel didn't like them. Nora said she had another that might be available. It was a two-story colonial 39 home with two acres of woodland with an immaculate four bedrooms. It was everything you'd ever want. Hazel wanted it. Nora said it was out of our price range. Hazel said, "That's my house." We managed to get that house in the low-forties. It was idyllic. In Wilton, I commuted on the New Haven railroad for five years. I think it was from 1968 to 1973. I was working in our head office in what we called the Overseas Unit for Individual Banking. People from all over the world would come in and want to talk about their money in Liberia and Japan, and so on. I worked in that area during those years. Wilton was a wonderful area. The highlights there were two intercontinental trips from Wilton, Connecticut to Long Beach, California in a station wagon. Those trips were classic. I told the girls that they'd seen the United States from thirty-thousand feet but that they hadn't really seen it. Well, we got into the station wagon, loaded to the gills, with the four girls in the back trying to get comfortable. We'd go from one stop to another and see things along the way. We always stopped at the Holiday Inns and the girls went straight to the pool. We traversed the country and saw everything. The girls saw America and it was a great growing-up experience. My parents lived near Long Beach and whenever we went there, we went to Disneyland. The cross-country trips were invaluable. I kept them on their toes with games like, "First one to see a white horse or a yellow Volkswagen gets five cents." It was something that created memories. All of them talk about it. One memorable trip, our youngest, Sarah, was about five or six years old. We 40 stopped for gas and drove off and we were a mile away when we realized we'd left her. Nobody had counted noses. We got back and she was crying. It was one of those things. Hazel and I fell in love with Disneyland, too. On our fiftieth anniversary, we all went to Disneyland and they bought two blocks with our names on them in the area where they sell your name and it's there for eternity. ROH: When did your parents move to Long Beach? EB: After I left home. My dad had several close friends who had moved to Long Beach. Dad became an avid golfer at sixty-five and played almost until his death. My brother had lived there most of his life. My sister did very well there. Those trips across country were something else. The girls graduated from Wilton High School. Then they got ahold of me in New York and said, "Ted, how would you like to go to Monrovia, Liberia? We've got a branch there that is the central bank for Liberia and we also do international banking from there; it's an important link for us in West Africa." I went home and told Hazel. If I had been married to an American, I think I would never have had the opportunity to go because an American woman probably would not have adjusted. Hazel said, "Let's go." We got out library books and I got a post report. The first thing that caught my eye was that we had a house in a fifteen-acre strip with six other houses. That area around Liberia contained six of the most deadly snakes in the world. That influenced Hazel to buy riding boots for all the girls so that when they walked through the grass, there would be less of a chance they'd be bitten. There was also a lot of malaria. Our doctor gave us pills, which I think affected us all later in terms of our eyesight. We arrived there with a 41 dog and a cat. Our house had a river behind it that contained crocodiles. There were other animals, like apes and things. We were in the middle of an animal kingdom. When I got into the branch I got a shock. I didn't have a problem with blacks, but it was a cultural shock to walk in and see everyone in the branch was black except the manager and me. There was an adjustment there. We settled in and found out that we were the kingpins as far as the American banks there. The president of Liberia thought nothing of coming in at whatever hour of the day or night and saying to the manager of the bank, "I'm going to New York. I need some traveler's checks." We'd have to open the branch and get that for him. We had a problem with labor relations. The employees decided to strike because their white managers did not understand them—that was I and the other manager. We were in the hot seat there for a while. Hazel developed a friendship with the wife of the President through the American Club. They had a graduation ceremony and Hazel loaned Mrs. Tubman one of her chairs to sit on. During the ceremony, the lights went out and it was raining cats and dogs. They brought out some lanterns. It was a comic graduation. We were invited to a wedding of one of our employees. We were the only white couple there. When we saw the cake, there was a colony of ants crawling over the cake. The cultural shock—you learn to adjust to it and get involved with it. They had golf there but the greens were tarred, they weren't grass. The caddies didn't wear shoes so they'd go out into the rough and pick up 42 your ball—which is illegal in golf, but they wanted a tip—and there were snakes all along the fairway. From time to time, we would transfer money that was depreciated to the central bank. We had a cash officer and two guards when we took that money over to the central bank. On one day, we had branches up-country and he went to the cash officer said he wanted to take money over; I asked how he was going to do it. He said, "Our two Monrovia trucks are busy, so I'll get my chauffeur and my car and get a guard from the bank." I said, "So be it." So they drove over and parked in front of the Monrovia Central Bank. The guard got out and the driver stayed in his seat. Before the guard could get the money out of the car, the driver took off with the money in the trunk. We found the abandoned car. It was a national catastrophe—it was all over the news and all the borders were closed so they couldn't get out. For two days I was waiting. New York told me I'd better get the money back or I was in trouble. So, the guy who stole the money went to his brother's house and they buried it. The one who stole the money took enough to get to the Ivory Coast for vacation. There are two episodes. The guy with the money waiting for a taxi to take him to the Ivory Coast that's fifty miles away. The taxi driver said, "You haven't got enough money to get to the Ivory Coast." And the guy said, "Here." He put the money on the seat and the taxi driver drove off with the money. This is comic. Well, they got a hold of the guy and shook him down and he admitted to where the money was. It was wet and they were digging it up and all the bills were sticking together. So the Treasury Department said, "You've got to be down there 43 while we count this money." I spent three hours there while they were peeling dollar bills to be sure we got all the money back. Another thing—and this one was scary—Hazel and I, and our daughter, went to a show down in the center of Monrovia at night. Coming back, the car stopped. Hazel and our daughter pushed me over the bridge down to the bottom where there was a house. I knocked on the door and a guy came out. I said, "Here's ten dollars, if that car is still there in the morning, I'll give you another ten dollars." We took a taxi home. The funny thing was that our daughters were dating and they wanted me to take them into town. The roads were very narrow and had big drops. This was tribal country. So I'm going along the road at night and I see this car coming towards me on my side of the road. There was no shoulder and I dropped down about ten feet into a ravine—still upright with two of the girls in the back seat. Within five minutes, there was a tribe of indigenous people swarming the car. I thought we were going to be cannibal soup. Well, it took about twelve of these guys, but they helped get the car back up on the road. The compound had a guard at night. One of our junior officers was coming in at night and he went over to him and shook him. Well the native went over to his tribe headquarters and said he had been assaulted by an American. The tribal chief ordered that this man be arrested and go into a tribal court. The bank immediately said, "That's a problem." The only way we saved him was to transfer him out of the country. Then we had an incident of inside robbery. Hazel and I were sleeping in bed with our golden retriever next to me. My wallet was two feet from me. The 44 next morning I woke up and saw my wallet was gone. What had happened was we'd had a thief who had come in with a screw driver and broke through one of the windows. He got into our room and the dog growled but we didn't pay attention. The thief stole my wallet, then went down to the St. Paul River, took everything out and dumped the wallet. At that time, Liberia was ruled by elitists, the people who came by boat from the United States. They had the money and they ran the country. About ninety percent of the people had no money and had been kept under control by the people in power. Just after we left, they had an uprising where they took the president and his cabinet down to the beach, stripped them to their skivvies, and shot them. They gunned down the President of Liberia and eight counselors. That was when this John Doe became famous and was running the country and now things have calmed down. But it was a very serious uprising of the have-nots. Mind you, when they had a parade, they wore top hats and they wore canes—they didn't have any guns. It looked like Laurel and Hardy. We were there about three years and we were packing up to go back to the States—we'd about had it at that point. ROH: Were you doing better financially by this point? EB: No, we were barely hanging on. Anyway, we were scheduled to go back to New York after that tour and one of our senior officers from Athens, Greece was in Liberia visiting. I was talking to him and said I didn't want to go back to New York. He said, "Okay." And the next thing I know, my superior at the branch said, "How 45 would you like to go to Beirut, Lebanon." Well, there was a war going on there. But again, Hazel said, "Okay, let's go." It was eerily quiet when we landed at the Beirut airport. The taxi driver took us to the Bristol Hotel, which was one of the best in the city. We registered and Hazel and Sarah were the only females in that hotel for about three months. They were treated royally by the staff. It was an indication that it was a very dangerous situation. One day Hazel and I decided to go visit the ruins in Syria. Word got around that Boyle and his wife were going to visit the ruins. We got in a taxi with a reporter from New York. We rode up into the area occupied by the Syrian army. We got into Baalbek and we were stopped by Syrian police. They took our passports and wouldn't give them back until we left. The ruins were spectacular. We were the only tourists in any form in that area. We had so many near-misses in Lebanon. They burned the American Embassy. We were located on the Mediterranean in a high rise. We were on the seventh floor and there was a Saudi prince on the eighth floor. Unbeknownst to us, we were in a PLO area—the western side of Beirut was headquarters for Yasser Arafat. We had a bank there called the Bank of Lebanon and Kuwait. It was fifty-fifty with the Kuwait royal family. Our principle objective was to recover investments for our clients because of the war. We were in a tenuous situation. One of the most dangerous things I've ever done—I was obliged to do it. We had branches on the east and west sides of the city. The west was the Muslim side and the east was the Christian. There was a dividing line between them. At one point, the leaders of the Lebanese government decreed that they 46 were going to get some insurance money from the bankers in the area for protection purposes. They approached our offices on the east side and said, "We're going to keep people around here to protect your branch, but it's going to cost you this much." It was not a threat, but in order to continue to bank without being hustled or having people break into the bank, we sent the proposal to New York. They said, "Absolutely not. We cannot be taken to court on that type of issue. Just send down an ultimatum: we do not accept these terms." Well, someone had to take that message to the people in authority. We drew straws and I got the short straw. They said, "Ted, you are going to be an emissary. You're going to drive through an area that's highly contested on both sides and you're going to carry this message personally." I had to go down this road with enemies and firepower on both sides. We stopped near the headquarters of the Lebanese presidency. We were searched and they sat me in the hall to wait. One of the men that was ruling the country had been educated in the United States, so he had an English background. I was brief about it. I told him, "This is what has happened and we've been advised by our headquarters that we cannot do this." He said, "I understand." He shook my hand and I walked out. That was scary. With all this going on, it was very dangerous. Quite frequently, Hazel and our daughter would be flown down to Athens and I'd stay behind. When I'd get to go to Athens, I'd stay over the weekend and come back. The pilot would say, "I've got to find out which runway is open. There's firing on the north side, so I'm 47 coming on the south side so we won't be hit." While we were flying in, there were missiles flying around the airport. ROH: What did you think of Athens? EB: Athens was a dream come true. I had seen a little of the ancient history when I was in the Air Force in Tunisia—the aqueducts and all that. But when I walked around there, I just felt eerie, like it was unreal. It was hard to imagine the history that you were walking around. When we left Beirut, we didn't find out until we were ready to go that our body guards and the people who were hanging around in the lobby all the time were PLO—they were protecting us, unbeknownst to us. The golf course in Lebanon was laid out on the edge of the PLO firing range. The ambassador, I was told, carried a machine gun in his golf bag when he played. We had shrapnel coming down on us while we played. ROH: Did you have friends there? EB: Thanks to Hazel, we have had friends everywhere we've gone. We were involved with the government because of the banking industry. They had the American school there and this is where Hazel and our daughter were baptized. I got the idea, having bombed Europe and seen the desolation and the destruction, Beirut reminded me very much of a destroyed city. They had destroyed the business sector. Buildings were derelict. It was a mini world war for me. ROH: Did that cause problems in business for you? EB: Oh yes. This was an extreme case of merchants who took advantage of the situation and refused to pay us back. Recovery of assets was very difficult. They 48 knew what the situation was and we had very little clout. You never knew who would be the governing body. We were going to the airport, leaving Beirut, and our driver, innocently, drove through a road block of Syrian soldiers. They were ready to shoot us with machine guns. Another car drove into the line of fire and stopped—in other words, they couldn't see us anymore. He overtook us down the road and said, "I saved your life, what the hell were you thinking?" Our driver thought they were telling us to go on. That was our departure from Beirut. We went from there to Karachi, Pakistan. That was in turmoil too. The president had been convicted of crimes and they were going to execute him. They had killed several marines in our embassy in Islamabad. We got word from New York to get out of there. Hazel and our daughter were flown down to Athens again. I went underground with our people. It was a very tenuous situation when we first got there. There was a lot of demonstrating in front of the bank. Again, our bank worked closely with the government. Pakistan is famous for its textiles. They had an industry down on the coast that broke up old ships that were battle-worn. There was a big industry there for that. They had oil deposits, too, but textiles were their strongest industry. The entertainment there was centered around the American school, which was a premier school. In fact, the Pakistanis who had money would be on waiting lists for years to get their children in the American schools. I was on the board there. In fact, the head of that school was here recently in a tennis tournament for seniors—Tony Horton. He had traveled all over the world as the head of 49 American schools. We had, again, a very closely knit community. We were there for about three years. ROH: Was it better than when you were in Beirut? EB: Oh yes. There was an underlying community of the have-nots. The countries we were in at this time had a high rate of poverty. As a result, there were riots in the cities. It was a learning experience again. ROH: At this point were you thinking about retiring? EB: No, I was still active. I had become a resident vice president. My duties were managing our portfolio—the quality of our loans and making sure people were paying and all that. We took several tours up into the area where the book Three Cups of Tea was written. We were in that area, not quite as high as he was. It's very rural. It was kind of scary in a sense that there wasn't a real feeling that you didn't belong, but you had a feeling that you might be better off if you weren't there. The populous in Karachi was horrific in terms of slums—water and sanitation was a horrible mess. I understood why the have-nots had uprisings. Of course, spinning off from India, there was always a feeling that India was their big rival and there was a fear that India would come after them, and then they had the nuclear problem down there. Pakistan was a tinder box. After Pakistan, we moved over to Riyadh, Saudi Arabia. That was an eye-opener. The bank there was called Saudi-American Bank. It was fifty percent owned by Citibank and fifty percent owned by the royal family. We also had a subdivision for females only. There wasn't a male teller in that division. We had 50 lots of meetings and instances—one where we had a Saudi princess with a lot of money who had a farm development out in the desert. They desired to have their own wheat, which cost ten times as much as it would have to import it from Canada. They have pivot wheels out in the desert with the wheat growing out there, and then the Saudis would have their estates out there. I was invited by a Saudi and the princess arranged for a luncheon. She had about sixty pieces of chicken for three of us for lunch. Our dealings there were really something. If you invited a Saudi of any importance, the wife never came. You never saw their wives in a social engagement. And there was enormous segregation. One of the things they told me was, "If you're driving down the street and a Saudi runs into you, you're liable. They say it wouldn't have happened if you weren't there." The philosophy is that you caused the accident because you were residing in their country. I had a terrible incident there with my health. The Saudi hospitals are staffed by Americans and have our equipment; it's just like an American institution, but only Saudis can utilize those services. My condition worsened and it was decided that I would leave the Kingdom. Our driver took us to the airport and I found that I had a missing document. They said I had to go six blocks to another location to get the document, but the plane was on the runway taxing without me. We raced over and they actually held the plane for thirty minutes for us. I was on that plane for thirty hours in terrible straights. But what I'm going to say is that if anyone in the royal family has hay fever, they head to Walter Reed hospital and take up a whole wing. 51 We dealt with Osama bin Laden's father. He was one of our biggest clients and continues to be one of the biggest powers in industrial equipment in Saudi Arabia. I can't document it, but I think Bin Laden was employed there in Saudi Arabia while I was there. It's funny. You don't have any poverty in Saudi Arabia. It's set up so that if you get in line and go tell the king you need a washer or whatever, he gives you the royal handshake and gives an order. You don't see poverty because the people with oil money keep the populace happy with that type of thing. They say, "Hey, I've got money." But religion—if they think that you are even getting together for religious purposes, they kick you out of the country. They consider that a deterrent to the kingdom. So Hazel and her friends would have secret meetings. They were told not to park close to the house, they would walk so that no one would see the cars together and think, "We got one." Our Air Force guarding the kingdom is a deterrent to the kingdom being overthrown. I think, militarily, our presence has been a big thing in saving the kingdom. Another thing that's interesting is once the Saudis get into the Saudi planes, they'll exchange their royal robes and put on their jeans. ROH: While you were there, was your daughter still with you? EB: Our youngest daughter was a threat—in other words there were restrictions that a young female could not enter the kingdom. They didn't want any western women walking around with the Saudi boys looking at her. So she couldn't get a visa to get in. I don't remember, but I think their laws prohibit interest on loans, making it extremely difficult to bank at a profit. You had to protect yourself with 52 collateral outside of the kingdom because the laws there would make it so difficult to foreclose on a property. You have to play their rules. It's an extremely difficult area to bank in. After Saudi Arabia, we came back to Wilton, Connecticut. At that time, I was approaching retirement and I took an early retirement there. I was sixty-two. ROH: What position did you hold at the bank? EB: I was Vice President for Citibank. ROH: Were you finally doing okay financially? EB: I've always thought in terms of the investments and stocks. Over a period of forty years or so, I've been fortunate. But you have to be patient. The average investor today with this market and all this growling about Wall Street and what's wrong. But what do we produce now? We've lost our keys—we were the kings of electronics and technology. We've lost everything where we could say we dominated. I think most of it is a labor factor of the cost value. You cannot compete with China and India where the person is making a dollar or two dollars an hour but Detroit wants fifty or sixty dollars for the same product. But I want to talk about several vacations. We went to Cairo and went down the Nile on a houseboat from the Aswan Dam clear to Cairo. Doing everything that tourists do with all the royal burial grounds. We got off at Luxor, which is kind of a tourist trap, and Hazel wanted to get a cartouche for each girl. While Hazel was dealing in the jewelry store, the owner of the shop came over and said, "Mister, I give you a hundred racing camels for your wife!" [Laughter] 53 Racing camels were thousands of dollars; it was millions he was talking about. I told him, "Give me a few minutes to think about it." That was hilarious. Our trip to Nairobi, Kenya was fantastic. I've always thought about big game. We got down there with three of our girls and we decided not to go with a guided tour. We got out to the base of Mount Kilimanjaro and we were right in the middle of all kinds of wild game. The next day I decided to go out in our car, by myself, and find the animals. I was going along the trail and low and behold, I see three lions loping by the side of the car. We've got pictures of them. Anyway, we got in there and saw lions, elephants, and rhinos, you name it. On the way back to Nairobi, I tried to drive through a dry lake bed but it was sandy and we got stuck. I finally got onto what you'd call a road and one of the girls smelled gas. I stopped and found that the gas line had parted. The girls put it together and put some gum around it to patch it. We stopped in a village of Masai natives who were about six feet, ten inches tall. We are the only white people in the village. They all had spears and red paint. We dealt with them and got a couple of spears from them. When we got back to our hotel, we headed out towards Mount Kenya. It was a very sumptuous place which was owned by a famous movie star—William Holden. It was like an Elizabeth Taylor movie—there were all these natives with turbans on and holding rifles. At night, you had a fireplace in each cabin and they'd come in and light the fire. It was, again, something out of a fantasy land. 54 Going back with the same car, the car was stopping and starting. We had to coast into Nairobi. We lucked out. But that trip was worth a million dollars. We really roughed it. ROH: Did you hunt while you were there? EB: No, that's too expensive. We did it on an economy budget. The other tourists would get on a bus and see a lion off in the distance, but we had them running right alongside of us. That was something. We spent several vacations in Switzerland. We had a close friend from San Salvador whose husband was a hotel manager. He had a chalet in the Swiss Alps near the border with France. We spent a Christmas there. Switzerland is very orderly. They have a lot of rules and regulations, and it's hard to get in, but I said to Hazel I would live there. Then we spent a Christmas in the Spanish Alps. We did Spain while we were in Saudi Arabia. We saw bullfights and where they grew the wine and all that. We went into Russia during the Cold War. It was 1976. The big thing there was a train ride from Moscow to Leningrad overnight. There was supposed to be an elite coach, but there were four bunks—no beds. Hazel and I and Sarah got in the train leaving the station and a middle-aged Russian male came in and said, "Mine," and pointed to one of the bunks. Then he stripped down and went to sleep there in our cabin. I thought that was hilarious. We were an oddity in Russia. We were at the Kremlin looking at Lenin's tomb and they were parading some of their Mongolian soldiers all dressed up. Hazel was standing around and a Russian lieutenant came up to her and said, "I take you." He served as our 55 guide and took us up through this church we wanted to see. Then we had our English speaking guide, an attorney. I said I wanted to give him something and asked if I could give him money. He said, "Absolutely not. They'll put me in jail." But he said he liked my jeans. So Hazel and I left a package on the back seat of the bus with my jeans in it and he picked it up. ROH: Where haven't you been that you might want to go sometime? EB: I think Australia. We were in Thailand and Hong Kong. I admire the Australians. I lost one of my best friends in the battle with the Japanese down there. My dad used to sing from South Pacific. I'd like to go there. ROH: You were very successful in the banking industry. What do you attribute your success to? EB: I think it was doing the right thing, first of all. No monkey business and a perseverance in cultivating human contacts—relationships with your staff so you didn't talk down to them. Like when we went to Nellis Field and a general came out in a flight suit like a normal trainee and I thought, "That's success—getting down in the trenches." Assimilating customs of the people and trying to understand what makes them work. In other words, why are we banking here, what do they want from us, and how do we go about it. I think relationships and how you treat people are prime—also, towing the line. We went where we were told. I attribute that to my wife because she was very flexible. Without her, I may have stayed in New York and not done any of this. The minute I said, "Pakistan," she said, "Okay." There was never any discussion or complaining. I attribute my success to my wife. She was with me in the trying moments. You have to have 56 support. Now that I've been talking to you, I've asked myself, "What if I had stayed in Ogden?" I could very well have been a salesman for Boyle Furniture for the rest of my life. It's hard to picture who was pulling the strings. Hazel always said God was looking over us and I think she's right. I think somebody was directing us through all this that we did. That's my problem now, I've run the mill and I think I have no more bridges to cross as far as advance or travel I'm content to just kind of sit back. Here in St. George there is a difficulty of communication because of where we were and what we did and our thoughts and perceptions. A lot of times, people turn you off; they're not interested. You get the idea that they want to talk about the local scene and the lack of water here in St. George. If our leaders would at least look at the world and look at what makes the world go 'round—and I stress religion—and try to understand civilizations that have lived according to the Quran for thousands of years and overnight you want them to change and you said, "We've got something better than what you have." I don't like isolation. I think we've got to understand what makes the world go around. China, Cuba, trade wars, and now they're undercutting us—so what? They've done the right thing; let's learn from them. What are they doing that we're not doing? What happened to our manufacturing abilities from the '50s and '60s when we were king of the hill? I think a lot of it is political, unfortunately. But I just wonder where we are headed and what our children's future will be. ROH: Do you keep in touch with people from Citibank? 57 EB: Oh yes, I have a lot of friends in Florida who I met in Colombia. I have my ex-boss in San Salvador and New York. He owns a bank in Bulgaria. He's been featured in Fortune magazine because it's the best bank in Europe. Joe Borgatti was my favorite. He was down to earth. But you get other people who get ahead of themselves because of their title or they want to isolate themselves from you and make you a lesser factor in running the bank. I've had some wonderful associations with people above me and I've had some I didn't like. ROH: What do you think about the changes that have happened with Citibank since you left? EB: We started out with the Rockefellers. In fact, Citibank is the oldest bank in New York. Through the years, leaders of the bank came from high society and we had people in there who were bankers by trade and by inheritance and they stayed the line; in other words, they held on to tradition and what we were good at. There was no variance. We had enormous control over our assets by our auditing departments. We held on to tradition under George Moore and Walter Wriston, then John Reed who was a genius but had a failing in personal communication. After Reed, you drop off. He was the last of the Mohicans. Next you get Sandy Weil who brought all of his ideas about insurance and things we didn't normally get into. He wanted to build an empire and we lost control of what we did best. Sandy did a tremendous job of building up assets, but he lost control of the inner workings and delegated too much. Then they made a bad mistake in naming Prince the president. He was an attorney by profession and knew very little about banking. We got off track. There was a law earlier that prohibited 58 banking activities outside of a certain area, like the derivatives and things we got into later. The derivatives were the downfall, they were dealing with assets they had no control over. I think Citi Group will survive because of all the help from the government but it back-fired. The major corporations, who used to be the pillar for the banking community, now have their own in-house bank. A depositor asks, "Will my money be safe with Citibank?" This goes right back to the economy. We don't have jobs and there's no money in circulation. ROH: How did you decide to create an endowment at Weber State? EB: "I have accepted this assignment with immense feelings of inadequacy, humility, and privilege, keenly aware that the man we honor and memorialize here today was, and is, a giant whose character, thought and deeds can never receive can never receive justice by the mere force of human utterance. Dr. Jennings G. Olsen is the only person I have ever known who is unqualifiably deserving of the title genius. One who, in fact, came closer than any of my acquaintances, of being a man for all seasons, as was said of Thomas Moore. Indeed, a virtual superman. I was an eighteen year old freshman just out of high school, anything but passionate about the need for an education. Wet enough behind the ears to have narrowly escaped drowning, my friend and new found mentor Jennings G, on the other hand, a man of twenty-five soon to receive his doctorate in philosophy from UCLA, had even read and absorbed more than most academics do in an entire lifetime. Along with the rest of my fellow students, I promptly found myself astounded by his incredible knowledge and memory, prodigious vocabulary, and his uncanny ability to quote chapter and verse from everything 59 and anything he had ever read. Even more importantly, his power to analyze, synthesize, and contain this ever-growing information within a context amendable to the humblest of intellects. Impeccably dressed in starched white shirts, ties and a sport coat, slacks inevitably pressed to a crease that would cut your hand, his cheery countenance well-scrubbed and glowing with vitality. Jennings was also the quintessence of organization. His lessons on Plato, Socrates, Aristotle, and other greats, such as Augustine, were always carefully outlined on the blackboard and completed with articulate and meticulously exact due. One of his oft-expressed mottos read as follows, 'Organization and schedule are the keys to success.' Nevertheless, his presentations were rarely limited to straight lecture and he made ample provision for student response through carefully inter-related and challenging questions that required us to engage in the unique experience of actually thinking." ROH: Who wrote that? EB: Gordon Allred. This is a eulogy he wrote for the funeral. I'll give you a copy. [See Insert]. There's a picture of him at Weber College in his younger days. Let me tell you, Gordon Allred's father was Thatcher Allred, who was in a department at Weber College who was a dominating factor in stage production. His mother was a poet. He came from a very talented family. I have a book that Gordon wrote about the Japanese Kamikaze pilots. He spent some time over there with a pilot who had survived. The book is spellbinding if you're interested. HB: I don't think you told them that he was born with a handicap. 60 EB: He was born with a club foot and he participated in pole-vaulting. Nobody knew about it unless you were an intimate friend of his. He never divulged that. He had a professional singing voice. He performed in operas and sang on television. People that knew him, like I did from day one, admired his ability to surpass all of his difficulties. But he never, ever complained. I think he was a little bit above the crowd and very intellectually powerful. Perhaps it was overabundant to the average student. He delved into the topic of the origin of life in order to show students that there were two sides to the equation, but he never pushed it. He went into Darwinism and just said, "This is something that people think about it. I'm not telling you what to think." He opened their minds and wanted people to be able to think instead of just being told. From my perspective, Hazel and I had nothing to do with Weber State. Then we went into Ogden one day and saw the campus there and I decided to go take a look. Carol Biddle was the catalyst. I walked in to her office and I said, "I'm Ted Boyle and maybe I have some money to donate." She said, "First thing, I want you to read this book by Sadler." So I went home and read that book from front to back looking for indices of Jennings Olsen. There wasn't a single award. I noticed the lesser degree people were getting awards and I said, "What happened to Jennings Olsen? Why isn't he mentioned somewhere?" That triggered my interest. I went back to Carol and said, "I want to do something for Jennings Olsen." That's where it started. I think Jennings was probably not a sociable person. I think he may have isolated himself in his books and his will to increase 61 his knowledge of religion and the world. It was just his background. He came through hell and high water and he was a person who should have been eulogized at the highest level—with his physical problems and coming from kind of a broken home. I really think that Jennings was so worldly that Weber County wasn't ready for him. He got his doctorate from UCLA and I think he would have been president of the university there. I think he was misplaced and in this community he was misunderstood. He didn't get the recognition he deserved. ROH: You've created that recognition. EB: No, I haven't, and I am so displeased that not one dollar from his staff, his friends, his family—there hasn't been one. I say, "What am I missing?" You would have thought someone, in the total time he taught there, would have said, "He taught me something and I'm going to put ten dollars in." I'm being facetious. ROH: You should get credit for stepping up. EB: It's still not recognizable as something that is popular. I think it's something that's there, but it's not an attention-getter. I really think that Dr. Olsen was in the wrong place at the wrong time. His manner of attacking world religion and making people understand where we all came from. All he wanted was for students to open their minds and think. He wouldn't tell him it was right or wrong. I'm disappointed because I think I tried and there's nothing to show for it. I thought maybe it would catch fire but I think it's going to die a natural death. ROH: It's there and people can find it. We appreciate the fact that you did this because I, for one, wouldn't know anything about Dr. Olsen if not for you. But each person 62 who gives to the university does it in a way that they are passionate about. You never know what's going to happen. EB: Maybe someday it'll be like when they resurrect these ancient scholars. Unfortunately, he didn't produce any work of his own. I have personal letters but I don't know if they should be made public or not. We were so different—he was an intellectual and, as I told you, I barely got passing grades. Maybe opposites attract. ROH: Is there anything you would like to add before we finish? EB: I'm infatuated with Ogden still, though I've left, and I want to know what happened to the Ogden I knew in the 1930s and 1940s. I can imagine it was the railroad departure and the entrance of the supply depot and Hillfield. Maybe it attracted a lesser culture. But it was king of the hill—people from Salt Lake traveled to Ogden to shop. It was a place of honor. As Tom Brokaw said, "The greatest generation," I think the class of 1940 from Ogden High was the class of a generation. I'm not being facetious, but that class had more activity and more people who were going places and doing it with little resources. The final shot is the Ogden Standard Examiner. I felt that in the 1930s, and 1940s, and 1950s, the Standard Examiner got inside of what was happening in Ogden—the people and what they were doing and where they were going. It was a very informative paper about doings. It seems to me that they've gotten off track now. You don't feel like you're a part of it anymore. ROH: Thank you very much for your time.

La presente tesi non è solo l'esito di una ricerca su un precetto giuridico controverso, ma è anche la narrazione di un processo personale di scoperta, che a partire dallo studio di una specifica norma ha fatto emergere la complessità delle interazioni nell'ambito delle politiche in materia penale, economica, e finanziaria. Partendo da un approccio microsociologico focalizzato sull'analisi di una determinata norma penale, il reato di riciclaggio,1 la ricerca ha dovuto confrontarsi con temi di interesse macrosociologico, al fine di inserire l'analisi della legge all'interno di un contesto più ampio di politiche nazionali, europee e internazionali, di attori e di governance transnazionale. Per mantenere la scientificità dell'elaborato ho omesso di esprimere opinioni personali sui temi, talvolta di carattere fortemente politico, e ho cercato, invece, di presentare aspetti critici e discussioni aperte fornendo una visione completa e imparziale delle contrastanti argomentazioni in modo da lasciare il lettore libero di trarre le proprie conclusioni. Il riciclaggio di denaro sporco è il processo tramite cui a proventi di reati viene data un'apparenza di essere stati guadagnati in modo illecito. È un reato tipico della cosiddetta 'zona grigia', poiché avviene al confine tra la sfera della legalità e quella dell'illegalità. Nel momento in cui profitti realizzati illecitamente si mescolano ai flussi di denaro lecito è molto difficile discernere ciò che ha un'origine legale da ciò che è stato guadagnato illegalmente. Il reato di riciclaggio di denaro sporco è stato introdotto proprio per affrontare questa difficoltà ed impedire che le strutture legittime dell'economia e della finanza globale venissero abusate da trasgressori al fine di ripulire i proventi di reato. Infatti i flussi di denaro sporco utilizzano spesso gli stessi canali usati per le transazioni lecite; la loro riuscita dipende dalla cooperazione di professionisti quali avvocati commerciali, agenti finanziari, commercialisti, la cui reputazione è raramente sospetta. Data questa promiscuità spesso la gravità del fenomeno è sottovalutata dal pubblico che non ha gli strumenti per riconoscerne la pericolosità, anche a causa dell'assenza di vittime dirette. Dall'altra parte le stime sulla quantità di proventi di reato riciclati a livello mondiale (che oscillano tra il 2,5 % e il 5,5 % del PIL globale) richiamano l'attenzione su quella che Dalla Chiesa definisce la mitologia del volume dell'economia criminale,2 e una parte della letteratura descrive il riciclaggio come il lato oscuro della globalizzazione,3 e come uno dei maggiori problemi dell'era moderna.4 Con questa ricerca ho voluto mettere in discussione l'efficacia del reato di riciclaggio nel far fronte al fenomeno dell'infiltrazione dei flussi di denaro sporco nell'economia lecita. Sebbene la pratica di nascondere i proventi di reato in modo da evitare la persecuzione giudiziaria risalga probabilmente a molto tempo addietro, il concetto giuridico di riciclaggio è relativamente recente ed è stato introdotto nei codici penali nella maggior parte del mondo a partire dalla fine degli anni 80.5 Nel frattempo un gran numero di autori si è scagliato contro la scarsa efficacia delle legislazione anti-riciclaggio6, nonostante le innumerevoli novità introdotte e i cospicui ammendamenti che hanno in larga parte espanso il campo di applicazione della normativa. La decisione di scegliere il contesto tedesco come caso di studio deriva dal fatto che il paese è considerato avere un rischio particolarmente alto di riciclaggio di denaro sporco. Secondo il rapporto emesso dal 2010 dal GAFI (Groupe d'Action Financière), dal FMI (Fondo Monetario Internazionale) e dall'OCSE (Organizzazione per la Cooperazione e lo Sviluppo economico)7 ci sono alcuni fattori che rendono la Germania propensa ad essere usata al fine di riciclaggio di denaro sporco: il volume del sistema economico-finanziario, la locazione strategica al centro dell'Unione Europea con forti legami internazionali, l'uso diffuso di denaro contante,8 l'apertura delle frontiere, la vastità del settore informale, l'importante ruolo a livello di economia globale, e il coinvolgimento nei flussi di denaro transfrontalieri. Anche i media, a partire soprattutto dalla pubblicazione del citato rapporto, hanno attirato l'attenzione del pubblico sul fenomeno, descrivendo la Germania come "paradiso" o "Eldorado" per i riciclatori. Alcuni recenti scandali hanno visto coinvolte prominenti banche tedesche, come la Deutsche Bank, la Commerybank e l'Hyopovereinsbank, contro cui procure straniere hanno sollevato l'accusa di riciclaggio di denaro sporco.9 La legislazione in atto, ed in particolare l'articolo 261 del codice penale tedesco, non sembra essere sufficientemente efficace per contrastare il fenomeno, nonostante gli abbondanti emendamenti e il continuo processo di aggiornamento e di espansione del campo di applicazione della norma. Al fine di spiegare questa per lo meno apparente incapacità della norma di fare fronte al fenomeno del riciclaggio, ho costruito l'ipotesi di ricerca sulla base delle teorie sociologico-giuridiche relative all'efficacia del diritto, alle funzioni manifeste e latenti delle norme e quindi alle intenzioni espresse e non dal legislatore, all'efficacia simbolica del diritto e di singole legislazioni e all'impatto, inteso come comprensivo degli effetti indesiderati o collaterali. L'ipotesi di ricerca è che la norma esplichi una funzione simbolica di allineamento dell'ordinamento nazionale a quello europeo e transnazionale, di compromesso tra gli interessi politici in gioco, e di creazione di consenso pubblico verso il legislatore per essersi occupato della questione. Si ipotizza che il legislatore abbia quindi consapevolmente accettato o addirittura scelto di formulare una norma strumentalmente poco efficace, ma simbolicamente capace di raggiungere i suoi obiettivi latenti. Si solleva inoltre l'ipotesi che la norma sia stata appositamente approvata con lo scopo di non modificare lo status quo delle relazioni e strutture economiche, e di permettere quindi l'ingresso di capitali sporchi nel paese, sulla base del motto pecunia non olet. La suddetta ipotesi viene parzialmente smentita dai risultati della ricerca empirica. La ricostruzione del processo di produzione legislativa mette in risalto l'esistenza di svariati e contrastanti interessi e della forte pressione esercitata dagli organismi internazionali per l'introduzione e lo sviluppo del reato di riciclaggio, e conferma, quindi, l'argomentazione che la norma sia stata approvata in un contesto di pressione politica esterna e di necessità di trovare un compromesso tra diverse parti politiche. Anche l'analisi degli aspetti problematici dell'articolo 261 del codice penale tedesco messi in risalto dalla dottrina supporta l'ipotesi della simbolicità della norma. Il fatto che il legislatore abbia formulato un reato così complesso crea evidenti problemi di integrazione dello stesso all'interno del sistema penale tedesco, e quindi di accettazione da parte degli studiosi e potenzialmente da parte degli operatori del diritto. Inoltre, la scelta di costruire un reato così complesso riflette la necessità di venire a compromesso con opposti interessi, ma potrebbe essere anche essere interpretata come un disinteresse al raggiungimento di un'efficacia materiale. La ricerca empirica sull'implementazione dell'articolo 261, invece, smentisce l'idea che la norma abbia un'efficacia puramente simbolica. Infatti il numero di condanne, di investigazioni, ed in generale l'uso ricorrente della legge riscontrato nelle statistiche criminali provano che essa conduca ad effetti strumentali, oltre che simbolici. Inoltre, nella prospettiva di alcuni degli operatori del diritto e degli esperti intervistati, l'articolo 261 è percepito come una norma particolarmente efficiente, sia in relazione alle quote di chiarimento, che come strumento di demarcazione tra comportamenti leciti e illeciti, in un contesto di deregolamentazione del settore finanziario. Da un'analisi piè ravvicinata delle statistiche e di altri rapporti emessi da enti internazionali e nazionali emerge però un quadro non così univoco: La norma sembra colpire più le vittime dei network criminali che operano a livello transnazionale che gli autori, perché spesso i colpevoli sono coinvolti in transazioni sospette in cambio di guadagni monetari. Le cospicue indagini finanziarie non riescono a raggiungere coloro che operano dietro gli esecutori dei reati minori, ed infatti la maggior parte di esse si concludono senza una condanna per riciclaggio. Questo a fronte di un volume di denaro sporco circolante nel paese che rimane allarmante, secondo alcuni degli studi analizzati. Se da una parte i risultati dell'applicazione della norma, sebbene strumentali, non possono considerarsi soddisfacenti, perché non sono riusciti ad evitare l'ingresso di capitali illeciti nell'economia nazionale, dall'altra parte sembra che l'esistenza di interessi profondamente contrastanti in gioco renda quasi impossibile la formulazione di un reato piè efficace. La tesi è composta da cinque capitoli, un'introduzione e una conclusione. Nel primo capitolo espongo le teorie sociologiche adottate per la valutazione di efficacia della norma e il metodo della ricerca. Inizialmente richiamo concetti di efficacia forniti da discipline affini alla sociologia del diritto - tra cui per esempio il concetto di efficienza e di efficienza indipendente rispetto allo scopo (zielunhabhängige Effizienz) riferito agli apparati amministrativi - che torneranno utili per l'interpretazione dei risultati delle interviste. Successivamente procedo con una panoramica sulle definizioni di efficacia del diritto fornite in sociologia del diritto, sulla ci base adotto una nozione "elastica" -riprendendola da Ferrari- di efficacia di una norma che guarda alle funzioni della norma e alle intenzioni del legislatore, in una prospettiva "intenzionalistica": "la corrispondenza fra un disegno politico di utilizzo di uno strumento normativo e i suoi effetti". Tale nozione, oltre a prestarsi ad un'analisi critica del diritto, fornisce indicazioni utili per l'analisi empirica dell'efficacia della legge in questione. In particolare ritengo utile considerare le seguenti variabili: le intenzioni latenti e manifeste del legislatore, gli scopi diretti e ed indiretti, l'eventuale efficacia simbolica del diritto, l'implementazione, la ricezione della norma nel senso di accettazione nel sistema giuridico e di interpretazione e percezione da parte degli operatori giuridici. Nella seconda parte si evidenzia il rilievo di tali variabili con riferimento specifico al diritto penale. In conclusione, sulla base delle riflessioni teoriche, formulo l'ipotesi sull'efficacia simbolica del reato di riciclaggio nell'ordinamento tedesco, che verrà poi verificata nei capitoli successivi. Nello specifico, presumendo che il reato di riciclaggio, introdotto come strumento fondamentale della lotta alla criminalità organizzata, così com'è formulato non adempie agli scopi dichiarati, nonostante gli innumerevoli emendamenti finalizzati proprio ad aumentarne l'efficacia, ipotizzo un'efficacia simbolica della norma, introdotta per offrire un'immagine di efficienza al pubblico (elettori). Inoltre sollevo l'ipotesi che la norma sia stata emanata appositamente inefficace per neutralizzarne le aspirazioni di punizione delle condotte illecite tipiche dei colletti bianchi, in una lettura moderna del conflitto sociale che avviene tramite l'emanazione di norme, con la volontà di decriminalizzare secondariamente comportamenti tipici delle classi forti. Nel secondo capitolo analizzo il processo legislativo a livello internazionale, europeo e nazionale. Il processo che ha portato alla creazione del reato di riciclaggio a livello internazionale viene ricostruito tramite dichiarazioni di intenti degli attori partecipanti, opinioni pubblicate, trascrizioni dei dibattiti parlamentari. Una particolare attenzione è posta sulle diverse intenzioni degli attori che hanno partecipato alla formulazione del reato. Il processo legislativo che ha portato alla formulazione dell'attuale legislazione anti-riciclaggio è un processo complesso, in cui diversi attori partecipanti hanno contribuito con differenti aspettative e dunque attribuendo diverse funzioni alla criminalizzazione del riciclaggio. Al fine di permettere svariate interpretazioni del dettato normativo in modo da soddisfare i differenti bisogni, e con lo scopo di trovare un compromesso tra gli interessi divergenti, il reato di riciclaggio è stato formulato in modo vago. Mentre alcuni Stati (ad esempio la Francia) inizialmente sostenevano l'introduzione del reato con lo scopo di combattere i paradisi fiscali e rafforzare la lotta all'evasione fiscale, altri Stati, come la Svizzera, hanno accettato di firmare l'accordo internazionale sulla criminalizzazione del riciclaggio solo a condizione che l'evasione fiscale non fosse inserito nella lista dei reati antecedenti. Con la nascita del GAFI la policy viene usata allo scopo di difendere l'integrità del sistema finanziario dall'infiltrazione di capitale illecito e dal 2001 si aggiunge la funzione di lotta al finanziamento del terrorismo. Tramite la soft law emanata dal GAFI per la prevenzione del riciclaggio, si trasferiscono compiti solitamente pubblici al settore privato: banche e istituti finanziari devono segnalare alla polizia ogni transazione sospetta, devono raccogliere e mantenere informazioni sui clienti e verificare le identità dei clienti. L'Unione Europea finora ha emanato quattro direttive nell'ambito del riciclaggio, l'ultima risale al 20 maggio 2015. Inizialmente la CE non aveva competenza in ambito penale, perciò la materia riciclaggio fu assorbita nella sfera economica (DG Economia e industria). La funzione dichiarata dal legislatore è la protezione del mercato interno, con particolare riguardo al fatto che i criminali possano sfruttare la libera circolazione dei capitali e l'eliminazione delle frontiere. Le direttive esprimono anche la volontà di impedire agli stati membri di emanare regolamentazioni che possano bloccare il libero mercato al fine di difendere le proprie economie dall'infiltrazione di capitale illecito. Emerge dunque un ulteriore conflitto di interessi. Nella seconda parte ricostruisco il processo legislativo e le evoluzioni interne alla Germania fino al momento della scrittura e fornisco il quadro del sistema repressivo e di prevenzione anti-riciclaggio. L'articolo 261 StGB è stato introdotto con legge Gesetz zur Bekämpfung des illegalen Rauschgifthandels und anderer Erscheinungsformen der Organisierten Kriminalität, quindi nell'ambito della lotta alla criminalità organizzata. Il dibattito parlamentare rileva che la norma è il frutto di un compromesso sotto diversi aspetti, non ultimo il fatto che è stata emanata del 1992, a pochi anni dalla riunificazione, e che quindi è parte del processo di negoziazione per la formazione di un diritto penale adattabile alle due culture giuridiche. Il legislatore tedesco evidenzia alcune funzioni della norma: la lotta al consumo di eroina e al traffico di stupefacenti, la diffusione e la pericolosità della mafia alla luce dei fatti recenti italiani, la volontà di proteggere l'amministrazione della giustizia e di isolare i criminali puntando alla criminalizzazione dei cosiddetti gate-keepers. Nel terzo capitolo individuo alcuni dei problemi sollevati dalla dottrina tedesca sul piano teorico con riferimento alla criminalizzazione del reato di riciclaggio nel contesto del sistema penale tedesco. Uno dei temi più discussi è relativo al bene giuridico protetto. La dottrina non ha ancora trovato un accordo su quale interesse sia protetto dall'articolo 261 StGB, le ipotesi sono: gli interessi dei reati antecedenti, l'amministrazione della giustizia, il sistema finanziario e la sicurezza. La vaghezza del dettato normativo non aiuta a trovare un interpretazione dottrinale univoca. La questione del bene giuridico protetto, lungi dall'essere una mera questione teorica, risente delle diverse funzioni attribuite alla norma dagli attori partecipanti al processo legislativo. Finora la giurisprudenza, che pur è intervenuta a chiarire altre questioni relative alla norma, non è intervenuta sul tema. Un altro tema su cui il dibattito è ancora aperto è il fatto di aver previsto al comma 5 l'ipotesi di colpa lieve, in controtendenza rispetto al legislatore europeo. Questo, secondo alcuni studiosi porta all'assurdo per cui anche il panettiere Tizio che vende del pane ad un evasore fiscale Caio potendo aver riconosciuto che Caio fosse un evasore, si rende colpevole di riciclaggio. La questione del livello di mens rea richiesto per una condanna per riciclaggio era sorta anche durante il dibattito parlamentare e l'introduzione del comma 5 è stato sostenuto da un emendamento della SPD che avrebbe voluto criminalizzare anche l'ipotesi di colpa lievissima. Questo, secondo la CDU avrebbe messo un freno al mercato e alle transazioni, poiché avrebbe costituito una minaccia per chiunque avesse intrapreso operazioni economiche. Essendo la funzione della norma incerta, la dottrina si divide tra chi sostiene che questa vasta criminalizzazione faccia perdere il senso del reato che sarebbe invece colpire i criminali che agiscono con intento, e chi invece sostiene che la norma abbia lo scopo di impedire qualsiasi infiltrazione di denaro illecito e quindi richieda una responsabilizzazione di tutti colori i quali prendano parte in operazioni finanziarie o economiche. Ancora una volta l'indeterminatezza del precetto legislativo è di ostacolo ad un'interpretazione univoca. Il quarto capitolo offre un'analisi qualitativa delle statistiche officiali sull'implementazione della legge dal 1992 ad oggi da parte delle istanze repressive e di prevenzione. Tra i dati analizzati i più rilevanti sono per esempio il numero di segnalazioni di transazioni sospette ricevuto dalle procure, il numero delle investigazioni condotte, il numero di condanne effettivamente inflitte ed eseguite e per quale delle ipotesi di riciclaggio, il volume di denaro confiscato. Essendo tali numeri indici del funzionamento del sistema penale e non del fenomeno del riciclaggio per sé, in conclusione si confrontano tali statistiche con le stime sul volume di flussi illeciti in Germania. Tale analisi, non potendo dare conto del numero dei reati evitati, sulla base dell'efficacia deterrente della norma, non intende esaurire il giudizio di efficacia della legislazione. Tra i risultati più rilevanti vi sono il fatto che il 60% delle persone condannate vengono condannate per l'ipotesi di colpa lieve, che solitamente consiste in casi in cui una persona poco abbiente ha accettato di far usare il proprio conto a terzi per operazioni sospette in cambio di un guadagno. Nel 5% dei casi le condanne sono inflitte per le ipotesi aggravate di commissione da membro di un'associazione criminale o in forma commerciale. Nel 90% dei casi le transazioni sospette segnalate alle procure portano a una chiusura dei procedimenti per mancanza di indizi che possano sostenere un rinvio a giudizio. La norma sembra colpire delinquenti minori e non grandi gruppi criminali, né altri delinquenti più potenti. Si ipotizza inoltre che l'incapacità di sostenere un rinvio a giudizio nonostante le informazioni acquisite e le indagini preliminari riduce la capacità deterrente della norma e permette, invece, ai criminali di conoscere le modalità di funzionamento del sistema repressivo e agire di conseguenza. Inoltre, le transazioni sospette sono segnalate nel circa 90% dei casi sa parte di istituti di credito, mentre gli altri enti obbligati dalla legislazione non sembrano partecipare attivamente al processo preventivo, in particolare il settore forense e immobiliare e del gioco d'azzardo. Sulla base di questi dati si ipotizza un effetto spill-over, ossia un trasferimento di illegalità dai settori più controllati a quelli meno controllati. I rapporti pubblicati dalla polizia, invece, considerano l'articolo 261 StGB come una norma con una delle più alte quote di chiarimento (ca 90%), quota calcolata sul numero di casi chiariti dal sistema penale, a prescindere dalle modalità di chiarimento. Per quanto riguardo il volume di denaro riciclato, il capitolo richiama alcune delle stime pubblicate da diversi enti, tra cui il Fondo Monetario Internazionale, il GAFI e la polizia criminale federale. Essendo il fenomeno del riciclaggio un campo in cui la cifra oscura è stimata essere molto alta, tali dati non possono essere presi come misura obiettiva del fenomeno. Infine il capitolo si conclude richiamando alcune analisi del tipo costi-benefici per misurare l'efficacia delle politiche anti-riciclaggio o alcune delle sue norme, condotte da enti terzi. Tali analisi sembrano concordare nel considerare i costi di implementazione della politica più alti rispetto ai benefici conseguenti. Nel quinto capitolo, infine, vengono discussi i risultati della ricerca empirica con gli operatori giuridici e con alcuni osservatori privilegiati, in modo da fornire una prospettiva interna sul funzionamento della norma. Tramite le interviste condotte si mettono in luce aspetti della prassi giuridica non fotografati dalle statistiche, allo scopo di offrire un'immagine dell'impatto della legge quanto più vicina possibile alla realtà. La ricerca empirica si avvale di interviste con operatori del diritto e con osservatori privilegiati che siedono in posizioni ministeriali rilevanti nella lotta al riciclaggio. La metodologia adottata è di tipo qualitativo, è stato fatto uso di interviste semi-strutturate a operatori del diritto e a osservatori privilegiati. Il capitolo presenta le percezioni degli intervistati su quattro temi principalmente: la dimensione del fenomeno del riciclaggio, l'adeguatezza tecnica della legislazione, i conflitti di interesse intrinseci alla legge e sorti dall'applicazione della norma e l'efficacia delle legge. A fronte di un rapporto emesso da quattro ONG nel novembre 2013, sulla base di statistiche prodotte dall'UNODC e dal Fondo Monetario Internazionale, e immediatamente riprese dai media, che descrive il paese come "Eldorado" per i riciclatori,10 le interviste sono dirette a cogliere l'opinione dei rispondenti sulle dimensioni del fenomeno del riciclaggio in Germania. Un intervistato ritiene inaccettabile desumere dal PIL tedesco il volume di affari del crimine organizzato nel paese, e obietta che non si possa, sulla base del giro d'affari del centro finanziario di Francoforte, definire lo stesso come centro di riciclaggio di denaro sporco. Un altro intervistato, dichiara, al contrario, che sicuramente il fatto che la Germania abbia un'economia stabile ed un settore bancario affidabile attiri coloro che vogliano investire proventi illeciti, neppure quest'ultimo possiede, però, dati affidabili sulla quantità di denaro riciclato. Il riciclaggio, come altri fenomeni legati alla criminalità organizzata, è una fattispecie che per definizione sfugge alle autorità e ai confini nazionali. Lo scopo dello stesso è nascondere proventi di reato e sottrarli in questo modo al sistema repressivo, questo è sicuramente un elemento che rende complessa, se non impossibile, la sua quantificazione. D'altra parte, osservano i soggetti intervistati autori del Rapporto del 2013, l'incapacità di fornire statistiche rilevanti dopo più di 20 anni di lotta al riciclaggio, sembra essere un sintomo di una carente volontà politica nel contrastare efficacemente il fenomeno. Secondo gli osservatori privilegiati se la Germania fosse davvero un paradiso per i riciclatori, ciò non sarebbe collegabile ad un deficit legislativo, dato l'impegno del governo nella lotta al riciclaggio, negando, quindi, l'accusa rivolta dai media per cui i criminali sceglierebbero il paese tedesco ai fini di riciclaggio di denaro sporco sulla base delle lacune normative. Agli intervistati è stato chiesto di evidenziare aspetti positivi e problematici della legislazione. Tra i più rilevanti vi sono: la necessità di bilanciare il bisogno di punire la condotta di riciclaggio e rispettare i principi fondamentali del sistema giuridico, il disinteresse da parte degli istituti finanziari nell'indagare l'origine del capitale investito dai clienti, anche in caso di sospetto di provenienza criminale, a causa della possibile conseguente perdita di reputazione nell'ipotesi di apertura di investigazioni da parte delle autorità sul cliente sospetto. Vi è poi una difficoltà materiale nel condurre indagini finanziarie, che spesso, conducono a condotte illecite commesse all'estero; sul punto si osserva che le condotte di riciclaggio, intese come operazioni atte ad ostacolare la provenienza delittuosa, non avvengono su territorio tedesco, bensì all'estero, il denaro che entra in Germania, è, quindi, già "pulito". Inoltre, l'articolo 261 è stato introdotto nel sistema tedesco come trasposizione di una direttiva Europea e non rifletteva una necessità interna dello Stato; la formulazione così vaga, infatti, si presta più per il sistema giuridico degli Stati Uniti, in cui non vige l'obbligo dell'azione penale, mentre in Germania, dove i pubblici ministeri hanno l'obbligo di azione penale, tale norma porta ad iniziare numerose indagini senza avere la capacità di proseguirle. In generale, gli intervistati rappresentanti dei Ministeri rilevano la forte pressione subita da parte del GAFI e dell'Unione Europea per l'emanazione della legge anti-riciclaggio e concordano nel dire che se la norma fosse stata creata sulla base di una necessità e di un dibattito nazionale sarebbe stata scritta diversamente. C'è chi individua nel sistema penale le cause di inefficacia dell'articolo 261, nello specifico, la limitata possibilità di effettuare intercettazioni telefoniche, le restrizioni in materia di inversione dell'onere probatorio, e lo scarso utilizzo della confisca dei proventi di reato a causa del disinteresse da parte delle procure (gestite a livello di Bundesländer) nell'investire risorse in tal senso dato che i beni confiscati non resterebbero in mano al Bundesland ma verrebbero raccolti in un fondo federale e poi spartiti. Si osserva una generale mancanza di risorse pubbliche che porta ad una carenza di personale coinvolto nelle investigazioni e, quindi, ad una incapacità di far fronte ai processi in corso in modo efficace. Per questo motivo, i pm non hanno la capacità di indagare più a fondo casi di riciclaggio all'apparenza semplici, ma che potrebbero portare alla luce organizzazioni criminali operanti nell'ombra. Alla totalità degli intervistati è stata chiesta un'opinione sull'efficacia della legge. L'articolo 261 del codice penale tedesco è stato definito da un soggetto "una legge scritta in modo indecente, che produce risultati banali sul piano delle statistiche criminali, soprattutto con riferimento alle condanne per riciclaggio in grossi casi di criminalità economica". Il reato è così difficile da provare in giudizio, che risulta facile, per la difesa, sfruttare le lacune legislative per evitare una condanna per riciclaggio. I rappresentanti dei Ministeri confermano che la lettera dell'articolo 261 crea confusioni e che quindi l'accusa, pur trovandosi di fronte ad un caso di riciclaggio spesso preferisca perseguire i delitti presupposto. Questo non è, però, un sintomo di inefficacia, dato che l'effettività a cui mira il Ministero dell'interno non è data dal numero di condanne per riciclaggio, ma dal numero di casi risolti, e quindi dal numero di condanne in generale, a prescindere dall'imputazione. D'opinione opposta un altro intervistato che ritiene che l'articolo 261 non abbia alcuna capacità deterrente nei confronti della criminalità organizzata, "la norma ricorre così raramente nella prassi giudiziaria che di fatto non rappresenta una "minaccia" per i potenziali criminali". I soggetti intervistati esprimono più soddisfazione a riguardo della legislazione di prevenzione (GWG); in particolare, con riferimento alle piccole e medie imprese, per le quali è difficile riconoscere tra i partner commerciali coloro i quali investono denaro di provenienza illecita, la possibilità di affidarsi alle autorità investigative, in caso di sospetto è fondamentale. Un avvocato specializzato in compliance per società, descrive la norma preventiva come molto efficace e severa, tanto che è impossibile per le aziende, specialmente per quelle di medie o piccole dimensioni, adempiere a tutti gli obblighi prescritti dalla norma, ma, egli osserva, l'efficacia del sistema sta proprio nel fatto che le autorità di controllo, consapevoli dell'elevata rigorosità della legge, chiudono un occhio di fronte a lievi inadempienze. Una legge meno severa e un controllo più fiscale non otterrebbero la stessa efficacia, perché la norma non avrebbe lo stesso potenziale deterrente. L'efficacia all'interno delle amministrazioni responsabili per la lotta al riciclaggio è interpretata come efficienza dell'apparato, per questo motivo, non ci sono verifiche sull'efficacia degli strumenti giuridici sulla base degli scopi dichiarati, quanto piuttosto sulla correttezza del funzionamento dell'amministrazione e sulle possibilità di migliorarlo; il punto è capire come migliorare, non se il sistema sia efficace o no. Agli intervistati è stata chiesta un'opinione sull'eventuale efficacia simbolica della legislazione. La maggioranza delle risposte è stata negativa, gli sforzi compiuti da parte dello Stato -e quindi delle procure, della autorità competenti e della polizia- nel contrastare il riciclaggio e la criminalità economica non possono essere considerati simbolici. Alcuni intervistati ritengono assolutamente necessaria e strumentale – e quindi non simbolica- l'esistenza del reato nel codice penale come demarcazione di illegalità di tali condotte e come strumento atto a contrastare la criminalità economica perché mette in chiaro entro quali limiti le società possano perseguire profitti in modo legittimo. Di opinione diversa, invece, gli avvocati penalisti i quali si sono detti favorevoli a tale definizione sulla base dello scarso numero di condanne e soprattutto sulla mancata previsione da parte del Governo di mezzi adeguati per l'implementazione della legislazione. Lo stesso è osservato dal terzo settore, il quale sostiene che, a fronte di una legge complessa, oggetto di svariati emendamenti nel corso degli anni, non c'è stato un sufficiente impegno sul versante dell'implementazione; il coinvolgimento del GAFI e dell'OECD nella lotta al riciclaggio è percepito come un modo per creare posti di lavoro e nuove figure professionali, più che un'arena dove discutere efficaci strumenti di lotta ai reati economici. Altri elementi interessanti riscontrabili nelle interviste sono i conflitti di interessi che emergono dall'applicazione delle leggi anti-riciclaggio. Tra essi, vi è il dibattito tra il Ministero dell'Interno e quello di Giustizia in riferimento all'adeguatezza dello strumento penalistico nel contrastare la criminalità economica, dibattito già affrontato dalla dottrina, a cui, però finora, non è stata data una risposta univoca. Da una parte il Ministero dell'Interno auspica un intervento giuridico più deciso, che, per esempio, ricomprenda il reato di riciclaggio nella responsabilità penale degli enti (non ancora esistente in Germania) e sollecita una svolta politica generale in tema di criminalità economica dalla deregolazione del mercato finanziario all'intervento dello Stato in ambito economico ai fini di chiarire i comportamenti leciti e quelli illeciti. Dall'altra parte, il Ministero della Giustizia considera erroneo il ricorso al diritto penale ai fini di risolvere problemi di tipo economico o finanziario e cerca di frenare la tendenza moderna alla proliferazione penale, a favore di un intervento di tipo preventivo-sociale. A tal proposito, si osserva che agli incontri del GAFI a cui partecipano i rappresentanti dei Ministeri di Giustizia, coloro che provino a richiamare l'attenzione sulla necessità di rispettare i principi fondamentali costituzionali e di limitare l'intervento penale a tutela dei cittadini, vengano tacciati di non voler combattere la criminalità organizzata in modo efficace. In conclusione riapro la prospettiva a livello globale ed inserisco il reato di riciclaggio in una riflessione più ampia sulla governace finanziaria. In una prospettiva storica di analisi delle politiche economiche recenti si osserva come vi sia stata una tendenza a deregolare il mercato per mano delle istanze tradizionali pubbliche, e al contempo un aumento di strumenti transnazionali di cosiddetta soft-law che si sono fatti portatori di interessi particolari. Finché questa conflittualità non verrà risolta sarà impossibile impedire il riciclaggio di denaro sporco. Con particolare riferimento al contesto europeo, si prende atto che è stato molto più facile chiudere le frontiere per le persone fisiche e non a quelle giuridiche o ai capitali. ; This paper aims to question the sociolegal1 effectiveness of the money laundering offence.2 The literature that assesses the effectiveness of the anti-money laundering system is abundant. While most of it does not question the regime's goals this paper takes a step back and critically looks at the law-making process. In addition, while most studies have assessed the effectiveness of anti-money laundering law by looking at statistical outcomes, this paper takes a step forward and tries to explain those statistics by looking at legal praxis and at indirect effects. The significance of the research derives from the insertion of the analysis on money laundering offence in a broader political, economic and historical context. The methodology adopted is qualitative, with the intended purpose of underlining the complexity of the issue tackled, rather than reducing it through a quantitative approach. While most of the existing literature has quantitatively assessed the effectiveness of the anti-money laundering regimes on the basis of statistical data and other quantitative indexes and has tried to reduce the complexity of the issue by measuring it numerically, this research adopts a qualitative methodology, which instead highlights the entanglement and the different perspectives on the question. Money laundering is the process of giving profits originated illegally an appearance of having been made lawfully.3 Due to the tightening of economic criminal policies that limit the possibility of integrating ill-gotten gains in the legitimate economy, offenders have developed more and more complex methods and subterfuges to launder proceeds of crime, so the rise of a proper 'money laundering industry' (industria del riciclaggio) is mentioned.4 The total volume of money laundered is estimated to amount to between 2,5 and 5, 5 % of the world GDP.5 Due to the borderline nature of money laundering, which happens between the so-called 'legitimate economy' and the 'dirty economy', and thus involves different actors such as banks, the financial sector, certain professions and businesses, offenders, victims and law enforcement agencies, the legal response needs to compromise with all the various economic, political, social and financial interests at play. Furthermore, where legitimate business intermingles with illegal business and legitimate funds with illicit funds, it is very difficult to distinguish what is legal from what is not. The criminalisation of money laundering was specifically supposed to tackle this fine line. The goal of this research is to assess whether the choice of criminalising money laundering has been effective to tackle this fine line. In order to assess the impact of the domestic implementation of the existing legal framework, the research uses a case study that specifically questions the effectiveness of the money laundering offence in the German national criminal legal system. The interest in the German case derives from the fact that, according to the IMF, the OECD and the FATF, Germany might have 'a higher risk profile for large scale money laundering than many other countries'.6 There are some factors identified as enablers of money laundering activities, such as the large economy and financial centre, the strategical location in the middle of Europe, with strong international links, the substantial proceeds of the crime environment involving organised crime operating in most profit generating criminal spheres, the open borders, the large informal sector and a high use of cash, the large and sophisticated economy and financial sector, the important role in world trade, and finally the involvement in large volumes of cross-border trade and financial flows. The media have kept on reporting the fact that Germany is an ideal country, or even a paradise for money launderers.7 According to most recent media reports, corruption is increasing in Germany along with money laundering and organised crime,8 and illicit financial flows are estimated to amount to 50 Billion Euros annually.9 Renowned banks such as Commerzbank, Deutsche Bank, and Hypovereinsbank have been the focus of recent scandals due to their involvement in large tax evasion and money laundering schemes, investigated mostly by US law enforcement agencies.10 The legal framework has been considered as not being sufficient to tackle the estimated volume of money laundering. In 2007 and 2010 the European Commission initiated two proceedings against the German government for having contravened the European treaty by not having effectively transposed into national law the European framework to tackle money laundering and terrorist financing.11 In response to this wave of criticism, some important changes have been made.12 With specific regards to penal law, the legislature has amplified the scope of the money laundering offence and the sphere of criminal liability in order to improve the effectiveness of the existing legislation.13 Yet the continual expansion process has raised legal challenges that could constitute an obstacle for the effective enforcement of the measure. With regards to international legislation, scholars have often criticized the ineffectiveness of the anti-money laundering regime to not be able to achieve its goals and thus to be only appearance of public action. 14 While there is theoretical support for the perception that policies have contributed to a decrease in the incidence of money laundering, there is no evidence that this goal has actually been achieved.15 The official discourse describes the regime as a crucial tool to prevent and combat money laundering, and lawmakers have been focusing on expanding the reach of anti-money laundering laws. This work however takes a critical approach towards the existing legal framework and presents the view that questioning the effectiveness of the money laundering offence is essential before expanding the scope of the existing legal framework.16 On the background of the reflections based on the sociolegal framework that sets the definition of legal effectiveness with specific respect to criminal law, and on the critical literature on the inadequateness of the international anti-money laundering system to eliminate the targeted activity recalled in the introduction, the hypothesis underlying the case study is the following: Article 261 Gcc may be an example of a symbolic legislation, whose latent functions prevail on its declared functions. In particular, it is hypothesised that the law is an example of a 'compromise-law' that satisfy all parties taking part in the law-making process, thanks to the vagueness of the wording that allows a broad range of possible interpretations, and also thanks to the actual ineffectiveness, which pleases those who were contrary to the introduction of the provision. It is here necessary to recall the considerations on the 'legislator' being an heterogeneous group of parties not only constituted of members of the Parliament but often also by external actors, who can influence more or less transparently the law making-process. While the manifested function of tackling money laundering has in fact remained in the background, the thesis hypothesises that other latent goals have been pursued. It is further hypothesised that the 'law inaction' is part of a process of decriminalisation that intentionally grants impunity to a certain group of actors, in this case those laundering money, while giving the appearance that the practice is not accepted by law by labelling it as criminal. By using the concept of function, the study focuses on eventual conflicting interests emerging throughout the policy-making process and/or being displayed through the implementation of the provisions. In order to verify these hypotheses the research proceeds with a case study that aims at empirically assessing the sociolegal effectiveness of Article 261 Gcc. In particular, by applying the 'elastic' definition of effectiveness, the following chapters analyse the law-making process, the level of acceptance by legal scholars, the implementation, and the opinions of legal experts and professionals. The methodology adopted is qualitative. The research consists of a case study that includes a documental research, a qualitative analysis of statistical data and the conduction of interviews with privileged observers and legal actors. The study is a macro-sociological assessment of the effectiveness of a criminal legislation through the analysis of the motives that have triggered lawmakers to enact the current legal framework and the practical effects of the 'law in action'17 and of the 'law inaction'.18 Thanks to the use of sociological conceptual tools, as the ones of function, symbolic effectiveness, power, labelling, and legal culture, the research critically approaches the legal framework. In addition, the sociolegal perspective allows us to take into account the multidisciplinary nature of the phenomenon of money laundering and of its countermeasures and the diverse conflicting interests at play. The work has been conducted by a single person and not by a team of researchers; this has imposed a limit on the interviewing sample and the impossibility of undertaking, along with the qualitative analysis of the provision, a qualitative analysis of the jurisprudence and a quantitative analysis of the case law. In addition, criminal provisions have a deterrent purpose, yet in certain cases it is almost impossible to quantify the deterrence effect of those provisions, as in the case of the money laundering offence, and this represents a shortcoming of the current research. Official numbers are highly problematic, this element, despite impeding an objective quantification of the phenomenon, can represent a partial result for the qualitative analysis, because it highlights the complexity of the matter. The anti-money laundering regime is constantly evolving, and this would require continuously updating the assessment, instead the research provides a picture of the current situation. Yet the work offers the reader an instrument to critically interpret also possible changes in the wording of the money laundering offence that may be made following the publication of this work. The outcomes of the critical study on the reasons and effects of the current legislation can be used as a starting point for further research; the methodology set for the empirical analysis can be applied to assess the effectiveness of following developments. The structure of the thesis is the following: The first chapter presents the theoretical sociolegal framework and provides an operational definition of the concept of effectiveness that directs the empirical research. At the end the chapter describes the methodology of the qualitative research. Chapter two traces the genesis of the money laundering offence, as well on an internal, European and domestic level. The chapter analyses legislative intents, parliamentarian debates and other external contributions as declarations of intents and opinions through a desktop-study. The third chapter is dedicated to the doctrinal debate about the money laundering offence regulated in the German penal code. In particular the chapter highlights the controversial issues that have emerged through the abundant legal scholarship production, which might affect the effectiveness of the money laundering offence. Chapters four and chapter five present the empirical research. The fourth chapter analyses the quantitative data of the implementation of the money laundering offence from a qualitative perspective. The last chapter presents the results of the interviews. The main outcomes of the research are that the interests expressed more or less manifestly from the actors taking part in the initial phase of the creation of the anti-money laundering regime were strongly conflicting with each other. One representative example is the question whether to use the policy also to tackle large scale tax evasion or to leave proceeds deriving from fiscal crimes outside of the regime. Very different justifications were given for the criminalisation of money laundering at different stages. Often the declared motives did not correspond to the real goals of the actors taking part in the law-making process. The rhetoric connected to the seriousness of the drug issue was the manifest function of the new criminalisation of money laundering. However, other latent goals, for instance, the desire of financial institutions to clean their reputation and gain customs confidentiality or the interest of some governments to curb tax evasion were already present during this initial phase. Another controversial issue concerns the fact national states have adopted anti-money laundering measures under the pressure of the FATF, which is led by most industrialised countries.19 Despite lacking democratic legitimation, the FATF has imposed worldwide a brand new regime of criminalisation, prevention and enforcement. The legal framework has been used to address ever-new challenges, and this expansion process has been coupled by a rhetoric that scholars have defined the securitisation rhetoric.20 The most recent function manifestly attributed to the anti-money laundering legal framework, that is, in short, the protection of the soundness of the financial system. Especially in times of financial insecurity, the tendency of hardening laws against economic crimes increases. Having previously deregulated the financial system to enhance economic liberties, legislatures resort to criminal law to control illegality in the economy. As a response to the European financial crisis of 2007-2011, legislatures, instead of rethinking the approach towards the protection of the global finance, called for a tightening of economic crimes regulations. The European discourse on money laundering has mostly been related to the destabilisation of the market, the abuse of capitals' movement liberty, the disintegration of the internal economy. But, why was the EU so keen on imposing a common standard for the criminalisation of money laundering, without even enjoying competence in penal matters? The introduction of a common anti-money laundering control policy served to a latent function, namely to the purposes of the creation of the 'Single Market', by way of avoiding that Member States would have adopted measures inconsistent with the completion of the Internal Market, while taking action to protect their own national economies from money laundering.21 This was done by avoiding that domestic regulations implemented for protecting national economies from the infiltration of ill-gotten capital could have hampered the freedom of movement of capital within the European borders. The tension emerges, also in the wording of the most recent EU money laundering Directives, due to lack of Community action against money laundering could lead Member States, for the purpose of protecting their financial systems, to adopt measures which could be inconsistent with completion of the single market.22 There are thus conflicting interests between the claim for regulation to avoid the infiltration of illicit capital, and the demand for deregulation to foster the free market. The European legislature, however, did not declare completely this intention and justified, instead, the imposition of anti-money laundering rules given the threats posed by money laundering to the financial system and thus to society. According to this critical approach, the criminalisation of money laundering turns out to be more of a political tool aimed at achieving governance within the EU, while being presented to the public as an essential intervention to guarantee security and well-being. Once again, thus, the declared goals of the lawmakers did not correspond with the real intentions. It is especially in the interest of a research on the law's effectiveness to unveil functions that were undeclared, in order to evaluate the outcomes in a more critical way. Also from the analysis of the national law-making process emerged divergent opinions and expectations relating to the criminalisation of money laundering. The Parliamentarians debate that took place with regard to the introduction of the money laundering offence and other instruments to tackle drug-trafficking shows that the discussion was deeply embedded in the political-historical context. Given that Germany was just reunified after a period of two dictatorial regimes, the hearing gives the impression that lawmakers felt the responsibility of creating a new legal system against such historical background. In order to balance the very different legal cultures, the divergent approaches had to be compromised. The introduction of a new crime was particularly delicate due to the discriminatory and arbitrary use of criminal labels by the previous dictatorial regimes. Therefore, delegates would not easily give up on fundamental rights for the cause of persecuting criminals. The legislation can be seen as an attempt to balance the need to adopt more effective measures to tackle crime and the necessity of respecting the rule of law and creating a 'militant democracy'. Yet, given the external pressure of the FATF, the EU and of the media, the text was less of a compromise and rather a ratification of 'internationally' accepted standards. The rule of law was not the only issue emerged in the initial phase of the political debate. Controversial opinions were raised also with regard to the questions of the mens rea and the interest protected by the new criminal provision: Certain political parties supported the broadest criminal liability to ensure an effective prosecution of money laundering, other parties were worried that a widespread liability would have been cumbersome for the economic system. Moreover, along with the expansion of the international criminal legal framework to fight against money laundering, also the scope of Article 261 Gcc was extended to include ever-new predicate offences. From the analysis of the doctrinal debate, it emerged that legal scholars have revealed technical hindrances that hinder the provision's legitimacy and thus hamper a positive integration of the act in the criminal legal system. In addition, given that most controversial issues are caused by the wording of the offence, the chapter seems to uphold the idea of an intentional potential decriminalisation of money launderers. The wording of Article 261 Gcc has the potential of frustrating some of the intentions expressed by the legislature in occasion of the adoption of the provision. While the vague formulation of the money laundering offence was thought to tackle ever-new emergencies and has been justified by legislatures as necessary to ensure a more effective fight against money laundering, it has also raised issues that, far from being purely dogmatic, have undermined the acceptance of such law. If law makers have designed the offence in a broad way to allow the criminalisation of conducts that could not have been prosecuted by the existing offences before, the large discretion left to prosecutors, has resulted in a cumbersome element for the prosecution of money laundering. In addition, criminalising the reckless conduct without envisaging a specific criminal liability for security positions has widened the scope of the offence to the point that the law has missed its function of isolating criminals by criminalising gate-keepers' activities. In addition it emerged that there are some open questions with regard to the wording of the offence, for example the question of the interests protected by Article 261 Gcc. On one side a state intervention is considered necessary to contain the impact of economic misbehaviours to protect citizens, on the other side it is important to limit the resort to criminal law only for safeguarding individual or collective situations and not for defending an existing economic structure. The economic system may, in fact, not be considered as a collective interest that needs protection. Also, safeguards provided by penal law need to be substantial and not symbolic, because they urge to change a given situation of inequality, where criminals can profit from illegal practices while legitimate economic actors undergo unfair competition. From the doctrinal analysis it has instead emerged that the legislator seemed to be more interested in drafting a symbolic legislation that can be hardly integrated in the legal system and that raise strong challenges. Lawmakers have been focusing on expanding the reach of anti-money laundering in order to improve its effectiveness, yet without providing legitimacy for such expansion. One of the most meaningful fact observed in the qualitative analysis of statistical data is that organised crime and 'gross money laundering' are not persecuted through Article 261 Gcc. This fact can be inferred by the low number of convictions pursuant to Article 261 (4),23 by the low number of money laundering proceedings categorised as organised crime and by the low number of investigations in the field of money laundering, tax crimes and economic crimes recorded by public prosecutors offices in 2013, where more than one person was involved (18 %). Yet, this does not mean that the criminal justice system does not act against them, but rather that it uses other tools to achieve the goal. While the low conviction rate for serious money laundering cases could be also a symptom of a high degree of deterrence of the provision, it seems that law enforcement uses the money laundering charge as a fallback for authorities who are unable to acquire sufficient evidence in a preliminary phase for the predicate crime and necessitate further information otherwise not accessible. The charge of money laundering allows investigators to access the vast amount of information recorded pursuant to the GwG, which would not be otherwise accessible. Yet, after the investigative phase, prosecutors seem to prefer to modify the charge and opt for indictment for predicate offences instead. The law seems to be effective to the extent that it facilitates the initial investigations, while it does not serve directly the function of punishing money launderers. Besides having a substantial nature, the provisions seem to have a procedural function. It can be inferred that prosecutors find particularly difficult to bring evidence against organised money launderers also due to the fact that professional offenders do not leave traces. From the scarce use of Article 261 Gcc for tackling organised criminality, it can be inferred that the measure is not serving for one of the purposes declared by the legislature when introducing the offence. In addition, it can be hypothesised that other measures may be more suitable to tackle 'gross money laundering'. Given the high number of STRs filed and the low number of money laundering charges and of convictions deriving from the STRs since the introduction of the laws, it can be assumed that the system has been anyway maintained because it still provides some sort of benefits. It can be hypothesised that one benefit is the number of information provided to law enforcement agencies. This amount of recorded information is helpful not only to support further indictments, but also to increase the personnel awareness about the ever-changing money laundering techniques and schemes. Again the effect of the 'law in action' differs in respect to the declared legislative intentions, which justified the criminalisation of money laundering with the necessity of tackling organised crime's economic power. By spelling out this function, the assessment on the effectiveness of the law - as the possibility of collecting information - can be positive. Yet, this effect could be considered a social cost rather than a benefit. On a theoretical side, many scholars see the recording of personal information by private actors as an infringement of the right to privacy.24 On a more practical side such mechanism imposes significant costs on the designated businesses and professions that are in charge of collecting the data.25 When compared to the effective outcomes of the preventive regulations, in terms of law enforcement results, this aspect does not seem to win a cost-benefit analysis, as showed in the quoted researches. If one considers the advantages in terms of information collected, the policy may be considered worth the burden imposed, instead. However, the fact that the laws would have an effective impact on the long run on the fight against money laundering and organised crime may be seen as a diminished deterrence effect, because perpetrators would have the time to adapt to the new laws and find new ways of circumventing them. A collateral effect of the long-run effectiveness of the policy hypothesised on the basis of the outcomes of the research on the implementation is the fact that perpetrators could take advantage of the initiated but not completed cases, by acquiring knowledge about law enforcement strategies and thus develop subterfuges to elude them. On the contrary, it seems that the legislature is always running after to cope with the offenders' ever-new strategies. In fact, regulations about a new sector are updated when there is evidence that there is a risk of money laundering in that specific sector. Yet, offenders might have already moved their laundering activities to another sector. On the assumption that the inclusion of the reckless conduct would have potentially criminalised daily activities, a focus was posed on the number of convictions related to Article 261 (5) Gcc26 to verify the target of the criminal provision. Since 2005 a high number of convictions have been actually referring to reckless money laundering. This shows that the offence is used to punish primarily 'petty money laundering'. This fact can also be inferred from the relevant number of money laundering cases to the detriment of senior citizens, signalled by the FIU in the recent years. Also the fact that a significant number of STRs is filed in relation to the 'financial agents' phenomenon' is a symptom that the preventive mechanism targets more 'small fishes' rather than big perpetrators. Individuals convicted for the reckless conduct may be even victims of a fraud perpetrated by criminal networks. However, the criminal network acting behind the offender remains undetected. If on the one side it cannot be claimed that such offenders, given the lower degree of culpability should not be punished at all, on the other side this effect of the law involves a change of paradigm. The money laundering offence was initially introduced with the goal of tackling serious crimes. The observed effect, however, changes the function and the nature of the law, so that Article 261 Gcc could be considered rather a 'blue collar crime' more than a 'white collar crime'. From the analysis on the quality of STRs filed to the FIU, it can be inferred that certain designated professions and businesses are very reluctant in filing STRs, despite their notably exposure to money laundering risks. The list of designated professions and businesses has been amplified over the years exactly with the goal of facing this transfer of crime from one area to the other. Yet some professionals, such as legal advisors, do not report them, although they possess the capacity of recognising illicit transactions. The fact that some sectors do not actively participate in the effort of preventing money laundering, by allowing criminal proceedings to enter the legitimate economy, may lead to a general ineffectiveness of the system, because it can significantly hinder the capacity of the whole anti-money laundering system to respond to the ability of offenders to move their field of activity there where the law is lax. The provision does generate some instrumental effects by punishing offenders and by triggering a cooperation directed at signalling suspicious transactions between the obliged entities and law enforcement. However, some of the effects do not seem to completely fulfil the legislature's declared goals. For example the chapter seems to prove wrong the legislature's expectation of tackling the grey area by punishing gate-keepers or the attributed function of eliminating organised and serious crime. Given the high costs of implementation highlighted by the cost-benefits analyses, the rather low outcomes seem to be insufficient to fulfil the legislature's goals. Since it is sufficient that without latent functions it would be impossible to explain the adoption and maintenance of a legal act,27 it can be concluded that the intents declared by lawmakers do not satisfy the reasons why the provision was introduced. This opens up the hypothesis that Article 261 Gcc is an example of a symbolic legislation, which has been enacted with the purpose of compromising a complex parliamentarian debate. The analysis of the law-making process has revealed the existence of different expectations attributed to the introduction of Article 261 Gcc. Expectations that were conflicting with each other had to be negotiated and were compromised through the formulation of a vague offence that allowed different interpretations. Yet, the implementation of the law has led to the re-emersion of some of the conflicting situations. In addition, given that the policy regulates a complex and multifaceted issue new conflicts have emerged through its enforcement. The effects triggered by the norm can be indeed perceived positively or negatively by the different actors involved. In particular five principal conflicting situations have surfaced from the interviews. The first issue is the role played by external actors in the law-making process and the constant influence exercised by those actors in the process of updating the policy. The imposition of a US American approach to money laundering control through the role of the FATF has also been highlighted in the second chapter. Specifically, some scholars see the development of a global prohibition regime fostered by the US in the diffusion of anti-money laundering law. According to this literature, the powerful state creates an international regime focussed on achieving its own goals through global acceptance triggered by the securitisation rhetoric and compliance processes imposed through the menace of exclusion by international business relations. The second conflict that emanates from the words of the respondents is the one of the demand for criminal law to face financial misbehaviours and the necessity of limiting the tendency of expanding criminal law on the background of a situation of financial instability. Given the previous deregulation of the market, policy makers need to control and sanction economic abuse in order to protect fair competition and law-abiding individuals. On the other hand, the state needs to respect fundamental principles, such as the rule of law and the principle of ultima ratio that imposes a restriction of the use of criminal law in situations in which no other measures are suitable. This conflict has already been raised along the formulation of the money laundering offence with regards to the question of the interests protected by the law. Despite the legislator tying to limit the scope of the offence by attributing to Article 261 Gcc the protection of the administration of justice and of the interests protected by the predicate offences, this explanation was not considered suitable to the peculiarity of the offence. Indeed, shortly after the enactment, legal scholarship and the judiciary entered in a vivid debate in order to identify more suitable interests protected by the law, among them the financial and economic system under different perspectives. However, as chapter three shows, no solution could be found. In fact, the question concerning the suitability of criminal law to tackle illicit financial flows is perceived in the current research as still unsolved. The matter does not only concern money laundering control. On the contrary, it is a fairly widespread issue that has recently emerged due to the tendency of hardening economic crimes on the background of a situation of financial instability. The third conflict can be summarised as the following: on the one hand the policy being required to interfere with the personal sphere of suspected money launderers; on the other hand private institutions being interested in protecting their relations with loyal and trusted customers. Therefore, they are reluctant to give law enforcement the possibility to interfere too much in their business. The interest manifested by the private sector involved in the prevention of money laundering seems thus to collide with the legislative intent of preventing the infiltration of dirty money by way of preventing gate-keepers to help money launderers. The clash emerges at a micro-economic level and is triggered by the fact that the anti-money laundering policy demands an active participation by private sector in the detection of suspects. Private actors, are not appropriate to bear the burden of detecting offenders, moreover they need to protect the relationships with customers by avoiding unnecessary interferences. At the same time, the privatisation of crime control is questionable also from a governance point of view. It seems therefore that the public interest in persecuting crimes through having access to personal information from the private sector only marginally collides with the interest of protecting the right to privacy. Businesses and professions are predominantly interested in not interfering with their clients and in not bearing the burden of detecting offenders. The issue was also addressed during the national Parliamentarian debate, with regards to the degree of mens rea required for money laundering criminal liability. Making everybody taking part in economic or financial activities actively participating in the monitoring of the economic system under the threat of criminal liability for negligent money laundering was considered harmful for the business market. The same debate has been picked up by legal scholarship too. Yet, it seems that, despite the law being the result of negotiations, the question is still open. The fourth issue consists of discording opinions with regards to the opportunity of including tax evasion as predicate offence for money laundering. On one hand there is the interest of tackling tax evasion through the anti-money laundering regime, on the hand the concern of keeping the two phenomena distinct in order to avoid an overrating of money laundering. Since the genesis of the anti-money laundering policy, some actors taking part in the international law-making process, opposed the labelling of 'black money', naming money deriving from tax violations, as 'dirty money', indicating all proceeds of crime typically committed by organised crime. This distinction was based on the perception that tax-related offences were less serious and less harmful than capital flight and were advocated by financial centres in order to maintain a good reputation while still granting peculiar financial services, such as bank secrecy. This issue is a good example of the labelling theory, to the extent that it shows how a practice that was firstly not considered criminal enough to amount to a predicate offence for money laundering, has become part of the scope of the anti-money laundering regime on the basis of a political decision of labelling it as such. Respondents of the current research show to have different perceptions of the degree of the seriousness of tax laws violations and thus about the appropriateness and necessity of tackling them under the umbrella of the anti-money laundering policy. Again, the matter, which seemed to have been resolved through the negotiations on an international and European level, is still being debated at national level. The last two contrasting interests are the necessity of regulating the flows of money and the free movements of capitals in a neoliberal economy. The question is intrinsic in the nature of money laundering, which is a phenomenon that happens at the interface between legality and illegality. Regulations that facilitate the licit exchange of goods, capitals and services do also facilitate the flow of ill-gotten gains; there are thus conflicting interests between the public interest of persecuting crime and the claims for less regulation in a free market economy. From the interviews surfaced that not only opinions on the effectiveness of the law differ, but the very concept of effectiveness is perceived differently among the interview partners. Perceptions about how effective the anti- money laundering policy is appear to be similar among respondents belonging to the same experts' group. In particular, given the fact that the policy triggers many preliminary investigations, investigators work on a daily basis with the provision. This led to their opinion on the implementation of the legislation being rather positive. Positive opinions have common ground: they assert that the policy is not a simple one to implement, however, they believe that the legal practice has found its way through. On the contrary, defence attorneys specialised in economic crimes do not receive a significant amount of clients suspected for money laundering. For this reason they tend to have a rather negative opinion on the policy's effectiveness, also driven by the perception that the policy is not able to achieve the indirect goals. The diverse concepts of effectiveness provided by disciplines close to the sociology of law and the different definitions of effectiveness given by sociologists of law turn out to be useful here. Particularly the notions of 'efficiency' and of 'efficiency regardless of the goals' are proved very useful to interpret the respondents' opinions. Efficiency, is according to the administrative legal approach, the optimal relation between the goals achieved and the instruments used. A subcategory of this concept is the efficiency calculated through a cost-benefit analysis, of which some examples have been presented in the fourth chapter, which defines efficiency as the functioning of a legal order without assessing the goals achieved. This type of analysis focuses on the correctness of the operating system since the purpose of the system is its own existence. It refers to a whole legal order rather than to a specific single provision. Given that the anti-money laundering policy constitutes a legal order, due to the diverse regulations involved and the competent authorities created in order to achieve the goals of the policy, this notion can be applied. In the field of administrative legal theories, the first chapter has focussed on the approach that considers the (in)effectiveness of a law depending on its (failing) enforcement. A high degree of compliance of the anti-money laundering legislation might correspond to a high level of effectiveness of the policy with respect to its direct function, but at the same time to a rather low level of effectiveness with regards to its indirect purposes. The way to evaluate the degree of effectiveness is therefore also different. While compliance with legal provisions is calculated through a quantitative assessment of the processes in force and of the functioning of the system, the achievement of the indirect functions is measured on the impact of the policy. Interview partners have different perceptions about the indirect functions of the legislation too. This reflects, once again, the fact that the policy was a result of a compromise between different expectations and that the legislator was not able to limit the scope of its application to a particular goal. The different expectations and intents, which already emerged in the doctrinal debate about the legally protected interests, appears again in the different perceptions of the interviewees. The respondents were asked about the legislation's effectiveness with regards to one of the indirect functions, namely the capacity to deter organised crime. The legislator enacted the money laundering offence in the context of the fight against drug trafficking and other forms of organised crime, thus Article 261 Gcc's expressed rationale is the prevention and repression of organised crime. Finally, a relevant outcome regards the respondents' opinions on article 261 Gcc's latent symbolic function. Some of them agree with this. Others strongly oppose the hypothesis. They argue instead that the policy has instrumental effects on their daily practice, which cannot be defined as purely symbolic. According to most respondents, the law cannot be defined as symbolic, because it has led to instrumental effects. In the first place information gathered thanks to the GwG is used to start preliminary investigations under Article 261 Gcc. Secondly, the structure enacted to comply with the anti-money laundering policy is attainable and is visible and cannot be denied. Thirdly, the law is considered necessary because it labels a deviant behaviour. In particular, despite the fact that investigations do not lead to a conviction for money laundering they allow investigators to collect information in support of criminal cases for the predicate offences or to start a preliminary investigation for a predicate offence. In this sense, the function of the 'law in action', despite being questionable, is objectively instrumental. However, the fact that the law serves the purpose of tackling predicate offences through the support of investigations does not exclude the hypothesis that the law was enacted to pursue latent functions too. According to the sociologist Aubert, it is not necessary that the latent goal is the only one that plays a role, but it is necessary that the other purposes would not explain the analysed phenomenon completely. Indeed, in the opinions of those who exclude the symbolic function, yet the results achieved through compliance do not legitimate the burden imposed by the legislation. In other words, it seems that they recognise that the purpose of compliance cannot completely explain the policy makers' motivation, which re-opens the doors for the hypothesis of the existence of latent functions. In fact, such a demanding policy cannot be accepted for the sole purpose of re-enforcing the action of the criminal justice system in tackling predicate offences. On the other hand, compliance with the policy in terms of building of a structure and of expertise does not automatically mean fulfilling the policy's purpose. Particularly the creation of new professionalism, has been interpreted by scholars as a sign given to the public that the policy has produced certain effects. In conclusion, on the background of the research's outcome, the paper tries to reply to the question: (How) can the effectiveness of the money laundering offence be improved? While technical hindrances can (and perhaps) will be removed through legal reforms, 28 the inherent political economic and financial conflicting interests that impede a higher level of effectiveness are more difficult to solve. In contemporary industrialised economies there is a complicated and sometimes shifting boundary between legitimate and illegitimate transactions. This is particularly exacerbated in the context of financial capitalism, which 'subordinates the capitalist productive process to the circulation of money and monetary assets and hence to the accumulation of money profits'. Since the very beginning, determining the boundary between an area defined as 'criminal' and the space of 'legality' has been controversial. In fact, money has a neutral nature, pecunia non olet, making profit, irrespective of the monies' origin, is a very strong interest for both private and public entities, which collides with the one of eliminating illicit financial flows. In other words criminal policy goals diverge from purely economic interests. While one can assume the justice and correctness of the current financial system, and thus describes money laundering as harmful because it interferes with the existing economic order, one can also assume that the capitalist system leads per se to injustice and inequality, and that money laundering is actually embedded in this profit-oriented system and represents just the darker side of the capitalist economy. A compromised viewpoint is the one that describes money laundering as an accepted collateral effect of the capitalist system, that is to say 'a certain amount of illicit financial flows may be considered an acceptable price to pay for a market where free mobility of capital is guaranteed'. In other words, money laundering is intrinsic in or at least exacerbated by the capitalist system.

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Prices always right The Lutheran paWication^ocieiJ No. 1424 Arch Street PHILADELPHIA, PA. Acknowledged Headquarters for anything and everything in the way of Books for Churches, Col-leges, Families and Schools, and literature for Sunday Schools. PLEASE REMEMBER That by sending your orders to us you help build up and devel- • op one of the church institutions with pecuniary advantage to yourself. Address ■ HENRY. S. BONER, Supt. The CDerea^y. The Literary Journal of Gettysburg College. VOL. XIV. GETTYSBURG, PA., NOVEMBER 1906. No. 6 CONTENTS "THE POWER OF SMALL THINGS "—Oration. . . 152 ELSIE A. GERLACH, '07. "POE: WIZARD OR CHARLATAN "—Essay. . 155 W. WlSSLER HACKMAN, '08. "THE TRAGEDY OF A SOUL"—Oration. . . . 158 CLIFFORD E. HAYS, '07. "TIME—ITS DEMANDS AND GIFTS "—Oration. . . 164 SARA B. BRUMBAUGH, '07. " CONSCIENCE AND SUPERSTITION ''—Essay. . . 167 D. L. BAKER, '08. "CO-OPERATIVE COLLEGE GOVERNMENT "—Essay. 169 '08. "THE STUDENT AND COLLEGE "—A LIFE LONG RELA-TION— Essay . .171 ROY E. SMITH, '08. "A TOURNAMENT "—Story. 172 LEVERING TYSON, '09. EDITORIALS, . 176 EXCHANGES, 179 152 THE MERCURY. THE POWER OF SMALL THINGS. ELSIE A. GBRLACH, '07. EVER since Cartier discovered the St. Lawrence civilized people have stood in awe before the grandeur of the mighty flood of Niagara Falls. They have thought and talked and written about its tremendous power, its majesty and grand beauty; but no one ever considered its source, or thought of it in its parts. It was always thought of as one grand whole, until suddenly the world was startled by the fact that the beau-tiful Niagara was threatened. Then it was that the beauty loving Americans realized that out of small things great things grow, when they saw that the use of the great mass of water, little by little for supplying the manufacturing establishments, would steal away the greatness of the world's greatest falls. You all know the result of the awakening, that popular opinion prevailed and Niagara was saved from a gross sacrifice to mercenary motives. I have used the illustration only to show how often we forget the importance of little things. It is a world old subject, this fact of small beginnings. We know that the mighty avalanche, sweeping everything before it and burying whole towns with its millions of tons of snow, is made up of the feathery flakes. We know, in fact, that the entire universe, in all its immensity, is composed of atoms; yet do we realize the significance of the small things in nature. History speaks plainly of the power of little things. The importation of the first slaves into America may have seemed a thing of trifling moment; yet the war of the rebellion grew out of it. Again, it was but a small band of Pilgrims that landed at Plymouth Rock; yet their coming was the begin-ning of the career of the grandest nation of the world. The world of finance in the great Hippel embezzlement pre-sents a striking illustration of the principle we are considering. Do you think that when the respected banker stole seven million dollars, it was his first offence? Of course not. If all the facts were known his crime could be traced back along a line of ever lessening thefts, perhaps even to the small sum of a few dollars borrowed, but never returned to the bank. Mr THE MERCURY. 153 His first theft, whatever it was, may have seemed a trifling thing. But what a result! For an example in politics take the system of graft, recently uncovered in Philadelphia. No doubt the grafters were timid at first, and took but little from the public funds ; but they kept growing bolder until the enormity of their crimes could no longer be-concealed. We can see the value of a trifle in every day life. The true story, told of the man on the tower, goes to prove this fact. He was a common day-laborer and was assisting in the com-pletion of an immense chimney on a large factory. He was working on the farther side from the others, and did not notice that they had all finished and descended, and that the scaffold-ing was removed. In a very short time, however, his absence was noticed, and a large crowd gathered below, filled with horror at the thought of the awful death which stared him in the face, for the only possible way to reach him was by scaf-folding, which it would take weeks to build. But suddenly the crowd was quiet as the wife of the man, suspended between heaven and earth, appeared. She had evidently heard, for she was very pale, but calm. Putting her hands to her mouth she shouted, " Unravel your stocking." A cheer burst from the crowd, as they grasped at this feeble hope of rescue. Before long a thin grey thread was lowered, and to this they tied a cord. The yarn was homespun and it carried the cord in safety to the waiting man. The cord in turn drew up a rope and the rope a cable, by which the man descended. Practical application of the subject can be made in every phase of life. To be happy we must be careful of the little things in our home life. To be successful the business man applies the old adage, " Take care of the pennies and the dollars will take care of themselves." To become a college graduate, worthy of the name, the ambitious student must weigh the little things. It is a small thing to prepare a debate or read-ing for the literary society, or an essay for our monthly journal. It may not seem so at the time when you think you can't pos-sibly spare even an hour or so. But it is a small thing when compared to the benefit received from regular literary work: 154 THE MERCURY. first, of course, the benefit gained in preparation, then the power to think on your feet and to accustom yourself to hearing your voice in public speaking. The time given to athletics does not cost much, considering the benefit received. A short time spent in exercising every day helps to bring about the relation of "Sana metis in corpore sano." And it isn't much trouble to really study the lessons assigned. It takes only two hours to prepare a Latin or Greek lesson. To be sure the easier way, by means of " helps," sometimes seems almost pardonable when there is work to be made up on account of sickness, or when import-ant outside work demands the time. But this habit of shirk-ing grows so easily that it must be avoided or the college edu-cation will prove a failure. The seeming trifles at college are very numerous. But these few examples will serve to illustrate their value. The power of small things is strongly brought out by Longfellow in the words: . " Nothing useless is or low ; Each thing in its place is best; And what seems but idle show Strengthens and supports the rest." Oh, but how great a thing it is, how glad, To live in this our day ! when plain strong sense, Free knowledge and Religious influence, Build up a wall against the false and bad, And give the good both temple and defense : To live—when ancient enmities intense Turn to new brotherhood till now unknown ; When science and invention bless the world, Banishing half our pains and troubles hence ; When time seems lengthened, distance nearer grown ; When tyranny from every throne is hurled ; When Right is Might, and Reason holds her own : O, happy day ! fur prophets, priests and kings Have longed in vain to see such glorious things. —Tupper. THE MERCURY. 155 POE: WIZARD OR CHARLATAN? W. WISSLER HACKMAN. I. INTRODUCTION. THE ENIGMA. IN these papers it is not our purpose to rehash any biography of Poe, and such points of his life as may come up in these discussions will do so because they are, in our opinion, essen-tial in throwing light upon the problem in hand. That Poe's heredity, environment and temperament do as much toward heightening as toward solving the mystery that surrounds his literary attitudes and motives may not be denied, much less ignored. Brilliant, versatile, volatile; Byronic in egotism, Pickwickian in fantastic fancy, a Stevenson in action and a Uoyle in plot, he presents an enigma among American authors; an enigma that invites even while it defies investigation. Sensitive, proud and weak ; yes, almost despicably weak he stands the most tragic figure in the realm of American letters ; a tragic success ; a most brilliant failure. A graphic portraitist, a skillful manipulator of plot and atmosphere, a poet surcharged with a shadowy mysticism, a philosopher and scientist in amateur, possessed of an un-bridled daring of conception, a critic, dreamer and prophet— what is he not? Candid and unshrouded he sets himself be-fore us ; frankly and unhesitatingly he draws aside the mantle of his personality and uncloses to vulgar gaze the very wheels and cogs of his literary machinery. And yet, andyet— he is too like the famous chess player he so skillfully exploits, wheels and cogs and cunning mirrors casting deceptive re-cesses, and within, the man, whom none see, smiling derisively on the easy credulity of his admirers. That is just the ques-tion, that the crux of the entire matter of Poe, the genuine-ness of his attitudes. Let sincerity be the touchstone to the man. Is he a great soul struggling through an imperfect me-dium toward revelation, has his genius labored out of the in-tangible depths some magic philosophers stone whereby to convert the dross of earth into the divine gold of ideality ? Again, dare we accept his own implied claim, and treat him as 11 ■ 156 THE MERCURY. the clear-eyed discoverer of a profound unity of all substance and energy, or is he a mere mechanic who frames soul-stirring verse on an arithmetical basis making poetry a matter of mathematical proportions? Or after all is he a base juggler or at lea.st a clever trickster ? Is he king or impostor, prophet or pretender, wizard or charlatan ? Have you never felt the uncomfortable impression intrude itself through the charming plausibility of his philosophy, the eerie beauty of his verse, or the creeping horror of his tales that at your shoulder, as it were, stood Poe, his sensitive lips curled in proud scorn while about them played a smile of mockery and derision almost mephistophelian ? Take his por-trait, search his features carefully—do you not find an in-tangible contempt lurking there? Is it for you or for a stiff-necked, hard-headed people who will be sordid and material-istic ? Take his lighter stuff—plainly you can feel the under-current of banter, whether innocent or malevolent, I dare not yet say. That Poe's was an analytical intellect of the highest type must be conceded, for that he is capable of a keenness of in-sight abnormally acute, we have proof in his own exploits. The unravelling of the "Murders of the Rue Morgue" and the death of " Marie Roget" under circumstances that would have daunted the most optimistic of sleuths are evidences that go far toward establishing Poe's integrity. Had he been on or even near the scenes of these tragedies, for they were real, we might attribute his success to some fortunate discovery, some hidden inkling. But removed as he was from the pos-sible presence of data, his only aids newspaper clippings col-lected by himself, we must admit that success was—in fact could only be—due to the reasoning of a powerful intellect. Whatever Poe is, he is no shallow montebank ; if he resorts to dishonest trickery, it is not because he is incapable of higher things. Yet he does juggle, yet he does descend to the plane of monte-bank. How the same hand that projected " Eureka," that marvelous prose-poem, could perpetuate such worthless, school boy click-clack as abounds in the life of Thingum Bob, seems, - —--'-—- * w THE MERCURY. 157 to say the least, remarkable. It is just this apparent incon-sistency— it does not merit the term versatility—that makes Poe the enigma he is. The fabric of his literary work pre-sents a strange mosaic of pearls and tawdry brass side by side and intermingled in a strange, disconcerting confusion. Thus far we have dealt in generalities ; generalities of, I fear, a vague and dissatisfactory haziness. It has been our aim in this paper to, in a general manner, outline our intended method of procedure. The * following papers will be written with the author's text close to our elbow with a view of being read in like manner. Now in the conclusion of our introduction let us advance one tenet of our literary faith, to wit: Sincerity should be the guide and touchstone in all literary criticism. Much as we dislike the imputation of egotism we shall fear-lessly work out our conclusions independent of popular senti-ment or accepted views on this particular phase of Poe. Not in that we feel ourselves better equipped than others but because we believe that no man should suppress or subvert his own individuality to the authority of another while there exsits the faintest possibility of new discovery. * NOTE—This is the first of a series of six articles to appear in the MER-CURY treating on this particular phase of Poe viewed from four stand-points. Let it be suggested that the succeeding articles be read in con-nection with the authors text. The next article will treat him as Poet —ED. (AM,, .i 158 THE MERCURY. THE TRAGEDY OF A SOUL. CLIFFORD E. HAYS, '07. ALL progress lies through evolution or revolution. Start-ling as this may seem, nevertheless it is true in Religion, Politics and the Industrial World. Progress is the giving up of the old condition and the advance to the new. The pro-gress of a nation or organization is measured by that of the individuals who compose it, and every time a man gives up a long accustomed ideal there is enacted a tragedy of the soul. Two hundred years ago a handful of patriots decided to leave behind the old order of things and set sail on that dark and unknown sea of Democracy. All those men were the de-scendants of races accustomed to monarchy and Despotism, and it was natural that there should be a long and desperate struggle before they could give up the old. No American History disregards the bitter debates of that gloomy period when the Continental Congress was in secret session and our nation's destiny hung in the balance, yet few of us indeed realize what it meant for those men to affix their names to the Declaration of Independence. Up to July 4, 1776, but a few radical dreamers had thought of separation and fewer desired Democracy. The clanging of that old bell caused a struggle in the soul of many a true and noble man before he went either to the Revolutionists or the Torys. And the tragedy of their souls has often been repeated and is now being rehearsed in the Peterhof in Russia. On May 18, 1868 a boy baby was born in St. Petersburg in the recesses of a fortified palace during a period of darkest despotism, the reaction of the spasmodic lenient period of the stormy reign of Nicholas I. During the babes' early years his grandfather Alexander II was harassed by many for-eign wars and internal troubles which ended in the Czar's as-sassination. The 3rd Alexander, the boy's father, took control, but the revolutionists were so active that he remained in con-finement two years before his coronation. Thus this youth was born and reared in a household con-tinually threatened and fearing, yet a household which held sacred the belief in historic Czarism. All his education was THE MERCURY. 159 to prepare him to be a Czar such as former Czars had been, although the fierceness of his ancestors was somewhat miti-gated by the state of affairs during which he was born, yet that one idea, that he would some day be God's vicegerent to rule that vast empire by his own absolute will, was constantly drilled into him. Surrounded and influenced by the bureau-cracy, his inherited autocratic spirit was intensified. Accus-tomed to think and hear that alone, it is not at all surprising that he should come to the throne a thorough autocrat. When twenty-six his father died, after a stormy reign filled toward the close with attempts at assassination. Then Czar Nicholas the II, this youth brought up in utter ignorance of the true condition of his country, secluded and taught aristo-cracy, with a mind and body inherited from a long line of despots, took the government of the vast Empire of Russia and her 140,000,000 souls steeped in ignorance and practically slaves to the nobles for seven centuries. It is a wild dream to think that Nicholas, the crystallized product of a line of Czars ruling for centuries in the same despotic course, should come to the throne filled with noble determination to free his people and set up a democracy. He knew no more of his people and democracy than his people knew of him personally. At court he was surrounded by that crowd of political vam-pires, the Bureaucracy, that class of nobles, the offspring of the Middle Ages, which inherited its rights for centuries. It is a nobility such as no other country knows. Dependent on the Czar and Czarism for their life liberty and property, they cling to the tottering throne of despotism as a vine to a mould-ering wall. Planted when the wall was erected, they have grown old and useless with it, and although they see the wall crumbling and tottering with every fresh blow from the tides of Democracy, yet they must cling to the wall for life. All enlightenment and culture is limited to the palaces of the nobles. "With their enlightenment and widened horizon which includes in its circle both Czar and the people, they see clearer than anyone else the true condition and the only solu-tion. They loathe Czarism which they are forced to support, and fear the people whom they must keep in submission. til Ilk ill'.) I.,.I. 160 THE MERCURY. They see this and fear, yet are bound to the throne for the maintenance of their life; they cling with death like grip to the thing they looth, yet cannot leave. Bureaucracy hangs between life and death, despotism and Democracy, progression and retrogression, but worst of all, knows that either way the pendulum swings aristocracy must vanish as a dream and they with it. Thus it is to their interest to keep the Czar in ignor-ance and their heads above water. With such a spirit ruling them and such interests at stake they drove Nicholas I mad, and hindered his useful reforms. This Czar broke through the ignorance, superstition and teachings of the Czar's and tried to better his people. He instituted education, lessened the censorship of the press, heard embassies from the people, and emulated foreign progress. Yet all this was undone by the bureaucracy who saw in this their ruin. They as ministers bowed to the Czar and promised faithfully to further his work, but out of his presence issued counter orders and altogether blocked his reforms. Real conditions were kept from him, till harassed on all sides, the Czar lost faith in everything, loathed civilization, hated progress and instituted such a despotic re-action that the country was plunged deeper than ever in the dungeon of ignorance. Such is the pitiful struggle in Russia's high places that the nobles in their mad race for life and posi-tion bind upon the Czar, in childhood, the shackles which en-able them to hinder him all through his reign. Surrounded by such conditions, Nicholas II came upon the throne of Russia in the year 1904. Brought up in seclu-sion and study during childhood, taught autocracy and militar-ianism in his youth, surrounded completely by the Bureaucracy, knowing little of Democracy, considering himself the vicege-rent of God and responsible to Him alone, and entirely ignor-ant of the condition of his people he kept the beaten path of his ancestors and it should cause no surprise that he did not immediately accept our western views of things. The recent war broke out and during it the young ruler be-came acquainted with his people. Suddenly into the dark chamber in which he sat and ruled, shut off from the world, a ray of light entered. He heard low grumblings. Then *,. THE MERCURY. 161 his dazzled eyes and startled ears gave evidence of the flames of Revolution and the demands of his people. One minute he was sitting in unsuspecting security; the next he was swept from his feet by that awful whirlwind of plunder and murder. Stunned and lost for awhile it seemed as if all must give way. Forces on all sides dragged him hither and thither. The people clamored, they howled, burned, pillaged, murdered ! Some demanded liberty ; some representation ; while others urged harsher despotism. He had no rest; one said this, another that. One cried " The Police ! Suppress! Trample ! Lash ! " Now came the urgent appeal, give the con-stitution or all is lost. Throw Autocracy to the winds or Russia is lost. Hear your people or your are doomed. The whole world mocked, the nations laughed at this poor imbe-cillic prince, who sat and held the power yet did not act. Yet were they right? Was he imbecillic and weak ? Most assuredly, No! He had always aimed to do the right, and but one thing was opened up to him as the right; therefore he did it in sincerity. On that eventful morning when after sleep-less nights, he signed the decree for the national assembly, he said to Count Witte : " I have never valued aught but the weal of my subject, and have always used autocratic power for that and never wittingly exercised it for any other purposes, I was always convinced that the welfare of the empire demanded this, but now I lay a portion of my power aside because I have good reason to believe it is to the advantage of Russia to do so." Thus drilled and taught Czarism, he came to the crisis blinded ; and when his eyes were opened he did not imme-diately fly to Democracy, and the nations mocked. He, Czar Nicholas, who believed himself to be of divine appointment, descended from a line of despots, did not break away from all precedent, undo the work of his ancestors for ages, did not deny his entire nature and change his mode of thinking in a moment, in immediate need and under great stress without hesitation, thought, or fear, and they said he was a weakling, an imbecile, a child! He loves his country, his whole pride is Russia, therefore he could not deny his moderate and prudent nature, which he 162 THE MERCURY. undoubtedly has, and plunge his people headforemost into our occidental iorm of Government, so strange to a European mind. And, if the truth were only known, the world would see but a handful of rash extremists, followers of such as Maxim Gorky, raving for liberty. What the people want is not so much the reins of government, but a little release from the oppression of the hated nobles. In this awful whirlpool of unrest the Czar could not loose all moorings from absolu-tism and expect to sail clearly and safely to any definite condi-tion. Place our own beloved President in such a position. If he should suddenly awake to the fact that Democracy was crush-ing his people that he had always been deluded, and at the same time four ways of acting, all contrary to his very nature, should be opened to him, he could not tear himself from Democ-racy ; he could not in one day decide what was best for this enlightened people. Let us then be reasonable. Let us consider the Czar with his bias due to a weight of despotic ancestry, hedged about by the autocracy, living in ignorance of the true conditions of his people, coming suddenly to the realization that something must be decided ; pushed hither and thither, all the while re-maining cool and collected, and at last giving that most mag-nificent testimony of a- clear brain and a deep desire for the right by signing the ukase by which he limited his autocratic power, and brought to a close centuries of despotism, and gave an earnest of liberty to 140,000,000 of people. Universal suffrage, a right to levy taxes, supervision over all branches of the government, and " civic liberty based on real inviolability of the person and freedom of conscience, speech, union and association," were on the 19th of August, 1905, conferred on a nation which had remained in ignorance and serfdom for seven centuries. And all this was decided upon by a conservative, prudent and strong willed man. But the most marvelous of all things which this young Prince, this laughed at " Little Father," accomplished; was the inner vic-tory in his soul over his imperial psychic nature, the accumu-lation and inheritance of ages. We are told that in order to THE MERCURY. 163 judge fairly an individual's actions " we must take into consider-ation his position, his character, his past, his individual feel-ings, his moral and physical powers. We must keep in view the incentives from without, the circumstances and limitations among which he moves." Then we can say that the Czar was not a puppet. He was not a mirror reflecting every one's opinion. With but a few short months of earnest thought after his awakening and under tempestuous conditions, he signed that manifesto. On that eventful morning, when Russia's new sun arose and the darkness of absolutism received its first blow, Czar Nicho-las II arose, calmly attended to some minor duties, then went to the Chamber of State where spread upon the table was that document. Standing on his right was Count Witte that diplo-mat of Russia who saved his country's honor in the financial crisis; he who gained a bloodless victory at Portsmouth ; the champion of the people; stood trembling as the Czar made the cross and wrote N-i-c-o-l-a-i, thus signing away his in-herited power. In the ante-room were assembled the minis-ters of Russia, members of the Bureaucracy, waiting to see the doom of their class. As Nicholas calmly signed, arose, and without a word left the chamber as if routine business had been transacted and with stately dignity and composure, passed out, these ministers burst into tears and sank into uncontroll-able grief. As thus we take under review the events of the past few months, we see a man, by the power of his will, in response to the imperative of a noble nature, breaking through all the bounds of influence, throwing off the bias of his inheritance,, changing his whole psychic nature and giving the funda-mentals of freedom to one-tenth of the earth's population. The struggle through which he passed ; the heartache, the doubt, the fear, the loneliness—who shall measure it ? There in his palace, if anywhere on earth, was enacted the silent but awful Tragedy of a Soul. 164 THE MERCURY. TIME—ITS DEMANDS AND GIFTS. '07. IN this, the Autumn season, there sometimes intrudes upon us a resentful feeling, that Time, is ruthless in his van-dalism. We stand before the ruins of the past and read new meaning in the oft-repeated phrase " time passes by." Time passes by—ah, yes! — and never did Attilla leave more devastation in his wake. The wind whispers the news of his arrival and sweet flowers fade, myriads of bright leaves fall. He breathes over the child, and the sparkling eyes become dulled, the rosy cheeks pale and seared. Shaken by his heavy onward tread, mighty columns crumble, beautiful statues fall prostrate. He passes his hand over the masterpieces of a DeVinci or a Titian and the exquisite coloring fades. He steals away the rich voice of a prima donna by whose power and sweetness the world was uplifted and rejoiced. He cramps the flexible fingers of the musician and no more the ravishing strains are heard. He leads captive the devoted statesman to whom a distracted people are anxiously looking for direction. He stalks over a mighty nation and only the record of history remains. But what strange scene is this ? I see a scholar bending over to examine a yellow crumpled volume. With an indrawn sigh of pleasure he whispers—" Ah ! it is old, old." I see a cultured woman wave aside sparkling cut glass and fragile painted china, and picking out a bit of rude discolored ware she exclaims, " Oh, give me this." I see a romping boy eagerly grasp a ragged stamp or black-ened coin. He tosses his cap in thj air and shouts—" Whew this is old." I see a traveller turn his indifferent glance from the most magnificent, the most beautiful of modern architectural achieve-ments and with face lit up with admiration, almost reverence, feast his eyes upon the crumbling columns of the Parthenon or the gloomy walls of a mediaeval castle. I see one turn from the blooming freshness of childhood to the silver hair and lined face of age, as though he had dis-covered some rarer beauty there. - - THE MERCURY. I65 V-Why should we thus stoop to kiss the hand that smites us? Go, ask the scnolar and he will lead you back to the age when men first conceived the idea of transmitting their thoughts by laboriously hewing a few symbols out ot solid rock. Cen-turies pass by until the alphabet appears and slowly, fitfully, at the cost of inconceivable labor, and often personal danger, our great treasury of thought was added to. Now it is the immortal Epics of Homer, now the philosophy for which Socrates willingly forfeited his life. Here and there are scat-tered the works of a Shakespeare, Milton, Hegel, Bacon, and the scholar in gratitude exclaims: "These are my jewels, the gift of Father Time." Ask the scientist and he will place in your hand a clod of earth or lump of coal; then leading you through the once dark avenue of scientific research, with its many windings and stumbling blocks, will turn on one by one, the many illumina-ting theories, and laws by which the by-ways of medicine, mathematics, chemistry and astronomy, have been lit up by that master-workman Time. Ask the musician and he will tell you of the rude ancient lyres which were played by the wind blowing over the strings ; or of the Grecian pipes, having but two or three stops. Then he will place you in a dimly lighted cathedral while a mighty organ peals forth a Handel's Largo, or a full orchestra, one of Beethoven's Symphonies or a single violin—a melody of Reu-benstines. Ask the patriot and he will show you a brave pioneer hew-ing his way through the limitless forest, fighting savages, de-prived of every comfort. He will show you a brave little com-pany of men boldly signing their name to what semed virtu, ally their own death warrant. He will show you a Valley Forge and a Gettysburg. He will show you a country which is regarded as the Paradise of the World. Ask the little child and he will clap his hands and lead you into an enchanted land, peopled with elves and fairies—with Santa Claus, with giants, mermaids, and Grecian heroes. Ask the aged man and he will lay before you memory's book from which the kindly hand of Time has erased all small- j66 THE MERCURV. nesses and disfiguring blots ; and upon the last page you will find inscribed not " Finis," but the expression of the " great conception in which the belief in the human race and its des-tines triumphantly asserts itself"—continued through eternity. UP HIGHER. Every time you miss or fail, Start in on a higher scale, Let each tear, and sigh and moan, Only be a stepping stone ; Let each dark experience Point you to an eminence Up higher. Every stab that racks your heart, Fits you for a stronger part, Every stunning blow of pain, Lifts you to a broader plane. Every foe that can appear, Trains you for a larger sphere Up Higher. Never pause, and ne'er look back O'er the fast-receding track. There's a ghost there, grim and gaunt— IVhat's ahead is what you want. Turn; and you will stand aghast: Never search the bitter past, Look higher ! From each crushing blow of pain, Rise and go ahead again. Though your days fly swiftly past, Push to conquer to the last. Upward yet, and upward ever ; Onward still, and backward never ! Even when you hear the sound Of Death's whisper iook beyond, Up higher. —Joseph Bert Smiley THE MERCURY. l67 V-CONSCIENCE AND SUPERSTITION. D. L. BAKER, '08. conscience and Superstition—what relation can exist be-tween them ? A by no means readily seen one. It is only when we consider each in relation with a third, that their intimacy makes itself apparent. This third factor shall be Religion. Now every known religion sets forth certain staple rules for right living ; none but strives at a certain ethical standard; all hold out a certain reward, present or beyond, for faithful con-formance with its own particular doctrines and precepts. By even a mere passing analysis of the fundamental tenets of varied religion there may be readily discovered a startling con-flict in ethical ideals. Conscience is that peculiar essence which by common con-sent is credited with the office of approval and censure passed upon the actions of self. A violation of moral or ethical law is supposed to entail an unpleasant activity on the part of the conscience bearing a close resemblance and relation to remorse. Strange to say when we refer to the activities of conscience, it is almost always censure we note and rarely approval. Are we then to conclude that conscience is a threatening scourge, a lurking nemesis awaiting some unprotected Sin to pounce upon ? It is when we assume this attitude and then rake them, the infinite fields of superstition, that we are struck by a startling parallelism. As to-day the dreaded cellar fiends and garret spooks invariably lie in wait for the unruly youngster, so throughout the history of mythology it is the evil ones on whom the scourges of fiends and the terror of the Furies fell. Superstition is apparently as inherent in man as conscience itself. The most intelligent of us feel its icy fingers clutch our throats at certain limes—and those times—usually when our consciences are not easy. We perform a misdeed—the natural and legitimate result to expect, is punishment. The sin or crime may have been a secret one ; we know it was unwitnessed —yet racial habit is so over-ruling that we nevertheless expect punishment; intuitively, expect it. In such case, intelligence 168 THE MERCURY. or rather consciousness strives to justify and clothe intuition. Then there is nothing to fear from the human will; if fear con-tinues it must be of the superhuman. At night, when darkness hides danger, the hereditary ani-mal in us fears the lurking creatures of the dark pre-historic beasts of prey—but intelligence denies their existence. The animal fear triumphs and the mind creates a thousand super-stitious horrors to justify it. Any uneasy conscience multi-plies them a thousandfold, e. g., Fields' juvenile poem—"See-ing Things at Night," and Riley's, " Little Orphant Annie." Shall we then say, superstitious fear is merely a modified fear of retribution supernaturally administered because of absence of human agents ? We can say the same of conscience. Dare we then say conscience and superstition are merely dif-ferent manifestations of fear of punishment? If so, how can we explain that individuals of low intelligence are most susceptible to superstition and most callous in con-science ? Can we then define conscience as a source of super-stition ? Here we find ourselves in deep water—very deep ; conscience is supposed to set the standard for absolute right. If so, how can we explain the antagonism in religious dogmas cited in the beginning of this discussion? It seems then as though conscience was dependent on re-ligion. But every religion is burdened by a large amount of superstition, which superstition seems to exert a stimulus on conscience. Which shall we say—conscience is the product of superstition—or superstition, the product of conscience ? The revelation is undoubtedly close, closer in fact than we like or dare to admit. THE MERCURY. 109 CO-OPERATIVE COLLEGE GOVERNMENT. '08. BY cooperative college government we mean the uniting of the faculty with the student body, and the two operating jointly to promote the same end. We do not wish to make an attack on the present form of government with any malice whatever; but having been on trial before the faculty, and several times called into the Presi-dent's office, in company with a body of representative men, to consider questions relative to college government, we feel that a frank expression of our views will not be mistaken. Knowing the sentiments of many of our Alumni and that of the entire student body we are truly convinced that the present form of government is unsatisfactory, and believe that some form of cooperative government would meet with hearty approval. The predominating dissatisfaction with our present form of government is that our faculty do hot stand in close enough relation with the students, to readily understand each indi-vidual and thus are unable to correct his faults while they are yet in bud. Under the present form of government the will of the faculty is absolute. In this one body are vested the Legislative, the the Judicial and the Executive powers. The students are mute as far as government is concerned. The student upon entering the institution is handed a copy of the rules and regulations. He reads them and lays them aside. Soon he has forgotten their contents and violates a minor clause, soon another and then another till he has broken many, and it has now become a habit with him. Suddenly he is notified by the Proctor to appear before the faculty to give an account of himself. All available evidence has been collected by the faculty beforehand and he is asked to make his defense. Occasionally it so hap-pens that he cannot satisfy the faculty as to his innocence and he is given a period of suspension or expulsion, If at the outstart of his transgressions he had been visited by a com-mittee and cautioned as to his conduct, probably he would have avoided this humilation. 170 THE MERCURY. We do not believe that it would be wise to put all power of government into the hands of the students, but we believe they should be given some power. Where could be found a more fitting place for teaching the lessons of citizenship than in the govermental affairs of a college ? Our students have demonstrated that they are capable of taking up the various activities of college life and of hand-ling them successfully. We have our athletic council. In that council are representatives from every class. Why couldn't cooperative college government be run on the same plan ? The Faculty or Trustees electing their members, and each class electing theirs, this body being given full legislative power. Then a committee of students appointed by this couucil to educate the new men with the legislation, this same committee to watch a young man after he had been reported by some student for neglect or misconduct. Then if he persists in his efforts, cautioned, and then if he heeds not, brought before the com-mittee and then if they find him incorrigible, reported to the faculty, who finding out all the facts in the case take definite action. With a system of this kind, we think the faculty would be relieved of much of its burdensome care, and that all hazing and " rough housing " would be eliminated ; for those most annoyed, certainly would report to the committee and this committee being a body of honorable men could do nothing other than deal justice. Also a greater college spirit would be created, for no man would be permitted to become boorish in his manner, and each would know that part of the welfare of the college rested upon him the same as the true citizen knows that part of the nation's welfare rests upon him. When we get a system of college government such as this, then College Spirit will be a kin to Patriotism. THE MERCURY. 171 STUDENT AND COLLEGE LIFE—A LIFE LONG RELATION. ROY E. SMITH, '08. EVER since the custom of having a particular sight, dedi. cated to the instruction of those wishing to become more fully acquainted with the higher learning in science, philosophy, rhetoric and all departments of knowledge, was instituted; since certain ancients, renowned in their knowledge of certain arts, had their "schools" of followers, there has been a relation preserved between master and pupil; between their alma-mater and themselves, rivaling the ties of home and kindred and ever remembered as one of the dearest of their lives. What is this relation which binds with bonds of affection so strong that they last for a life time ? Why is it that we cling to one and repudiate the other ? ' It is the old story of affection through association. Since the beginning of time men have regarded with affection and left with regret things which may have seemed despicable to them at first. The thief does not follow his craft for love of it when he first takes it up, but later he glories in narrow es-capes and gloats over a successful raid. So it is with our college life. We, in time, become a part of our surroundings and when the time comes for our graduation, or when we must of necessity leave, it is with a pang of regret as if we were losing something that held a peculiarly warm spot in our hearts. And we are. For what is like the friendships formed be-tween instructors and those whom they teach ? What besides home affections, can rival those formed with our fellow stu-dents? Those who, having passed through their college life, are struggling with the difficult problems presented to them by the world can best answer these questions. How often do they live over again the good old days when they were Fresh-men ? They can again hear the soft knock at their door and feel over again their sensations of wonder, and then of terror, as they see man after man enter to demand entertainment. Then they thought that something like shame and humility 172 THE MERCURY. crept in as they rowed an imaginary boat in a veritable tem-pest for an imaginary shore, or gave extemporaneous speeches on subjects suggested by the audience. But no touch of bit-terness entered in now. Those things which appeared inde-corous then served only to stamp more vividly in their minds the wonderfnl good-fellowship which underlay all their gruff manners. They even wondered how they escaped getting it harder. Then they would think of their first admittance, involun-tarily and unwished for, let it be said, into the presence of the faculty; and of their mingled feelings as they were told that it was for the good of the College, generally, that they keep out of all scrapes or else go home. Truly these roses, albeit with their thorns, appear sweet and the thorns, as well as the roses, help to bind one more closely to his undergraduate life and also to his Alma Mater. Can we ever forget our undergraduate days ? As well forget the home of our childhood, or the love of a faithful friend ! A TOURNAMENT. LEVERING TYSON, '09. IN the central part of Germany, situated along the banks of the Rhine, and overlooking its surface, stood the stern fore-boding castle of Prince Vonholm. This imposing structure had been the residence of the Vonholm's for many centuries, and the aged, ivy grown walls had long since begun to crumble. The Prince and his family moved into the lowlands, shutting up the habitable part of the ancestral home, seeking the pleas-ures of court life and the education of his children. The Princes' one care was his son Richard. He was a stocky, medium-sized young fellow, muscular and especially well suited for the tournament, the principle source of amusement to the aristocrats of that day. It so happened that Sir Henry Dismusch, a favorite of the king, also had a son about Roger Vonholm's age. He was skilled in all manner of war-like exercises and held the office of head 'squire in the king's retinue. This he acquired by his strict attention to af- THE MERCURY. 173 fairs of the court and also by the aid of his father who, next to Prince Vonholm, was considered the best knight in all the country round about. While Henry Dismusch, Jr., was coursing with his father with blunt spears, Roger Vonholm would take his horse and game bag and would ride off into the woods, leaving the mes-sage that he was going hunting. This he continued to do for two years. Every evening he would come home, completely, tired out with his exertions, but with empty game bag; Yet he was as cheerful as any one in good health could possibly be. His mother was busy tending to Court affairs and his father was off to the war, so Roger's only companion was a middle aged soldier whom the Prince always left at home while he was away on his travels to guard his family. This soldier was the constant companion of Roger and was always by his side on his journeys through the woods; so the Princess Vonholm was not greatly alarmed about the safety of her son. Near the summer residence of the Vonholm's were the huge lists of Crancy. The arena was oval-shaped, six hundred feet long and about four hundred wide. Around this was a circular enclosure about twelve feet wide for the attendants, clerks of the course, and the heralds. This was to be the scene of one of the most interesting tournaments held within many miles of the castle. The young Squire Henry Dismusch was going to defend his title as head squire against all comers. Only young men under twenty years of age were eligible to compete for the honor. A contest of this kind had never been held in the Crancy lists, and the people of the surrounding country did all in their power to please their sovereign by their atten-dance. The all important day dawned fair and cloudless. Before it was time to commence the contest, every available seat in the huge amphitheatre was occupied, and still huge crowds surged through the entrances. Sir Dismusch and his family were seated near the king, awaiting with confidence the combats which meant so much to them. Prince Vonholm sat next to the king watching the surges of humanity for his son, who, for ,^,'^WuH'iti u 174 THE MERCURY. some reason or other, was delayed and could not accompany his father to the lists. At last the Prince turned his attention to the games, as the heralds had announced the preliminary contests. They were well waged but of little interest to the king and his court. These were awaiting anxiously the challenge fight for head 'squireship. The heralds had no sooner announced the proclamation of the knight defender, than a trumpet blast sounded from the far end of the lists, and there entered the arena a knight clad all in sable armor with a white cross upon his shield and a leopard rampant upon his helmet, accompanied by a knight clad all in crimson armor, a gold cross upon his shield and a double eagle on his helmet. The sable knight came forward to the centre of the lists, and raising the visor of his helmet, showed himself to be, King Howard, the brother of the king, the ruler of the neighboring kingdom. He acted as voucher for the knight challenger, saying that he wished to keep his identity unknown until after the contest. The heralds then sounded their trumpets for the contest to start. Various preliminaries were gone through, until at last the knight in crimson armor stood stock still at the northern end of the lists and the knight defendant, at the opposite station. The unknown knight was armed with a sword, mace, and dagger, and rode a huge black charger. His opponent be-strode a milk white steed and his armor was entirely white. He carried a mace hung at his saddle bow, and besides his dagger also carried^a kind of truncheon, a cross between a sword and one of the huge coursing spears generally used in tourna-ments. This last weapon was just becoming popular with the younger knights and 'squires, and Henry Dismusch had also adopted it. It could be convenien-tly wielded on horseback and was not as bulky as the spear. At the blast of the herald's trumpet, both men dug the spurs into the flanks of the horses and thundered down the lists nearer and nearer to each other. With the noise like a clap of thunder the two chargers met and recoiled, each rider doing his best to unseat the other. After the first recoil, the knights m THE MERCURY. 175 fought fiercely hand to hand. The horse of the unknown knight was unruly and the spectators could see that his actions were greatly retarding the strokes of his rider. The combat clashed on. The knight challenger was charging to meet the attack of the knight defendant, when his horse suddenly reared and received the point of the truncheon in his side. Giving a snort, he jumped forward, unseating his rider and falling heavily to the earth a short distance away, dragging the un-known knight with him in his fall. Then the knight defender seeing the knight challenger at his mercy rode over to him to end the contest. Riding his horse beside his fallen opponent, he thrust at him with his truncheon. The knight on the ground was powerless to rise, as the weight of his armor was too great for him. He knew death was imminent and waited for the finishing stroke. When the blow from the truncheon fell he seized the truncheon above the head and held. Had the knight chalen-ger just let go of the handle or stopped his steed, he would have conquered the fallen knight easily. The horse sprang forward and the very stroke that should have ended the knight's career was the means of saving him. He was dragged along the ground for a short distance and then managed to seize his opponent's stirrup. With this aid, he managed to seize the mace hanging to the saddle bow; and tearing it from its fas-tenings, with a mighty blow struck the knight challenger full in the neck and hurled him completely from the saddle. The clerks of the course declared the contest won by the knight challenger F.nd ran up just in time to catch him as he fell from exhaustion. A mighty shout arose when the result of the contest was seen ; but this changed to a roar, when the victor's name was declared by the herald. The surprise and wonder were universal and the amazement of the king was great, but none were more surprised or dumbfounded than Prince Von-holm ; for the name of the victor, which the herald announced, was " Richard Vonholm, this day rightlead squire to his Majesty, King Frederick." M tt,.»:\i,.'iii u THE MERCURY Entered at the Postoffice at Gettysburg as second-class Matter VOL. XIV GETTYSBURG, PA., NOVEMBER, 1906 No. 6 Associate Editors GEO. W. KESSI.BR, '08 J. K. ROBB, '08 EDMUND L. MANGES, '08 Advisory Board PROF. J. A. HIMES, LITT.D. PROF. G. D. STAHLEY, M.D. PROF. J. W. RICHARD, D.D. Editor-in-chief WARD B. S. RICE, '07 Exchange Editor THOS. E. SHEARER, '07 Business Manager THOMAS A. FAUST, '07 AssH Bus. Managers. HENRY M. BOWER, '08 H. WATSON DAVISON, '08 Published each month, from October to June inclusive, by the joint literary societies of Pennsylvania (Gettysburg) College. Subscription price, one dollar a year in advance; single copies 15 cents. Notice to discontinue sending the MERCURY to any address must be accompanied by all arrearages. Students, Professors and Alumni are cordially invited to contribute. All subscriptions and business matter should be addressed to the Busi-ness Manager. Articles for publication should be addressed to the Editor. Address THE MERCURY, GETTYSBURG, PA. EDITORIALS. POETRY. W e will acknowledge that some persons are more poetic in their thoughts than others, yet we believe that there are a larger number who could write poetry worth reading, if they would make the attempt. There is more of the mechanical in writing poetry than appears on the surface. In reading a poem we are so affected with the loftiness ot thought or the elegance of style that we do not think of the ground work or THE MERCURY. 177 plan by which it was effected. Poetry is not idle rhyme but a well developed plan, the discription of a beautiful thought. We notice a great difference between poetry and prose, both in style and effect. This distinction is difficult to describe; just as the metallic lustre, of a mineral, we know it is a prop-erty but can not thoroughly define it." We notice that poetry is more ornate; it is crowded with thought and beauty ; it pierces the very soul. For example take the quotation from Bell: " Rich were the sable robes she wore." This is animat-ing and suggestive ; but suppress the emphasis by a rearrange-ment of the words : " She wore rich sable robes." You now notice how flattered, how less attractive it is. Often too, rhyme lends charm to the poem, though not necssarily so, as some of the best are written in blank verse. The requisites for writing worthy poetry are out of the ordinary, but by no means unat-tainable. Furthermore we must not think that our work has been a failure because it does not measure up to the master-pieces, which are often the work of genius or years of exper-ience. THE READING One of the most important advantages afforded ROOMS. the students by the college authorities is the reading rooms and the provision for the management of the same. It is there that we have placed before us the daily news-papers, the weekly and monthly magazines. In them we have news of all kinds ; the daily occurrences and happenings, the papers depicting the sportive side of life, and the magazines which contain the latest discussions, from different points of view, by men who are leaders and thinkers. We are obliged to search the pages of history for the past, but we only have to open our eyes to see the present as it is being acted before us. It is surprising to note the small number who really take advantage of this great opportunity, and to see the large number of magazines on the shelves during the open hours. Many confine most of their time to the athletic news and the papers of jest. We do not condemn a certain amount of this kind of reading-but are obliged to do so when it is engaged in to a i78 THE MERCURY. fault. Our ignorance of the times places us at a decided dis-advantage especially in college life. We are unable to handle impromptu speaking ; we will find ourselves lacking in material for -debate, and are at a loss as to what to write on an essay subject, if we have not read an thus formed some opinion and conclusion of our own. Let us form a conclusion of our own, for what we have read is only an opinion and one of the pos-sible attitudes to the subject. By reading we become ac-quainted with the facts from which we are able to draw our conclusion. A short time each day spent in the reading rooms is not only the privilege but the duty of every one who is seek-ing a thorough college training. M The question ot literary societies is an old LITERARY SOCIETIES. Qne^ but js of such jmportance that it can not be emphasized to often. There seems to be somewhat of a renewal of the literary spirit this year; the weekly meetings show a larger attendance and a new enthusiasm in the work. This is to be highly commended ; for we can not say too much of the influence which this kind of work has upon those who actively engage in it. It seems to broaden a man in every way ; he learns to think and talk before audiences without pre-vious preparation; it is a good help in training one to express his thoughts clearly and concisely; one is soon aware of a cer-tain ease with which he recites his lessons; there is even noti-ceable more freedom in ordinary conversation. Over one half of the first term has passed. Have you joined one of the so-cieties ? If you have not done so, do it at once. Either one of them will amply repay you for the time spent in it. How-ever we do not wish to be understood to say that your name upon the roll or even your presence at the meetings will bene-fit you ; those facts only give you the opportunity; you must do the rest. For a time it may be burdensome for you to take part in the program, but through constant effort it will soon be-come a pleasure. We assure you that if you join with a de-termination to work, and make service your motto, success will be yours. THE MERCURY. 179 EXCHANGES. There are many excellent points about the exchanges this month, among which is an article in The Dickinsonian written by an alumnus, " Preparing a Debate." The writer is an ex-perienced and successful debatorand consequently the methods which he sets forth should not be passed over lightly by those who are desirous of becoming good debators. Only a few of the points can be reproduced here. " A debate is not won alone by the brilliant work done upon the platform, but is largely won in the laborious and silent days of preparation. It is then that they construct their line of defense and obtain the undeniable facts upon which they are to erect their fortress of argument. * * * * Again a whole volume of argument must be contracted into a ten minute thunderbolt, and victory usually rests with the men who can make the most of that fleeting ten minutes. This work requires ability and carelul thought. * * * * We collected all of the arguments, pro and con, and discussed them. Our next move was to construct as strong a brief as we possibly could of our opponents' case. This is well as it forces one to build his own case with a thorough understand-ing of the opposition, and he therefore puts a truer valuation on the worth of the arguments which enter into his brief of debate. After this was done we began the construction of our own cose. * * * * We took up every possible argu-ment for our opponents and carefully prepared an answer to each point which we thought they might present. Do not de-pend on constructing answers on your feet, from your general knowledge of the subject, but be prepared with facts, skill-fully marshalled, under whose fire their arguments will be swept away. In addition to this we endeavored to anticipate the possible answers which our opponents would make to our own arguments and to construct counter rebuttals." In addi-tion to all this, physical training is necessary ; for " nothing so requires vigor and thorough command of one's nerves as a debate contest; " so this debator trained just like an athlete. He was careful of his eating hours and of what he ate; he avoided pastry and most desserts; he took an extra amount of i8o THE MERCURY. light exercise in the open air, and took plenty of sleep—never buring the midnight oil. So when the night of debate came he was in the best possible condition both mentally and phy-sically. His success has given ample proof of the efficiency of his methods. " Extinction of The American Indian " in The Drury Mirror is one of those articles, often met with, which seem to be products of over-heated brains, or diseased imaginations. Do you think that it was after a calm, deliberate and just in-vestigation of the facts that the following was written ? " Call not this result barbarism succumbing to civilization ; call it not the survival of the fittest; call it rather the result of hypo-critical intrigue, of broken agreements. Let us lay the charge of this terrible obliteration at the doors of our own character. Avaricious, we mercilessly seized the Indian's lands; domi-neering, we overrode the rights of the Redman and disre-regarded our duty to him ; impatient, we refused the savage time and opportunity to accustom himself to the great change civilization brought; non-assimilative, we said, " the only good Indian was a dead one." * * * * And now! The last chapter has been written ; "congress, the vote-seeking, hold-out-your- had-for money congress, although breaking treaties and agreements, although shattering the sacred ho^e of the terri-tory Indians for separate statehood, has done the thing most feared and dreaded—brought Indian Territory and Oklahoma into the Union as one state, under the name Oklahoma." We are glad to acknowledge receipt of the following ex-changes : Otterbein Aegis, The Haverfordian, Western Mary-land Monthly, The Oivl, The Philomathean Monthly, The Col-lege Student, The Drnry Mirror, The Augsburg S. S. Teacher, The Mountaineer, The Dickinsonian, The State Collegian, The Forum, The Crimson and White, The Albright Bulletin, The Argus, The Youth's Companion, The Siisquehanna, The Jitniatd Echo, 'The Amulet, The Manitou Messenger, The Hartivick Seminary Monthly, The Augustana Observer, The High School News, (Lancaster), The Viatorian, and The Midland. PATRONIZE OUR ADVERTISER'S FURNITURE Mattresses, Bed Springs, Iron Beds, Picture Frames, Repair Work done promptly. Under-taking a specialty. * Telephone No. 97. H. IB. IBend-er 37 Baltimore St., Gettysburg, Pa. The Windsor Hotel 1217=2 Filbert St., Philadelphia. Headquarters for Students. Thoroughly Renovated, Refurnished and Remodeled FRANK M. SCHEIBLEY, Manager. ^Graduate of Lafayette College 1898. A* G. Spalding & Bros. Largest Manufacturers in the World of Official Athletic Supplies Base Ball Lawn Tennis Foot Ball Archery Roque Quoits Cricket Lacrosse Golf Implements for all Sports Spalding's Official Base Ball Guide for 1906. Edited by Henry Chadwick. The most complete and up-to-date book ever published oh the subject. Fully illustrated. Price 10 Cents. Spalding's Official League Ball is the adopted ball of the National League, and must be used in all match games. Every requisite for Lawn Ten-nis and Golf. For over a quarter of a century Spalding's Trade-Mark on Base Ball implements has marked the advancement in this particular sport. Spalding's Trade Mark on our Athletic Implement gives you an advantage over the other player as you have a better article, lasts longer, gives more satisfaction. Every Base Ball Manager should send at oncefor a copy of Spalding's Spring and Sun:' mer Catalogue—FREE. A. G. SPALDING «S BROS. New York, Chicago, Boston, Buffalo, Washington, San Francisco, Philadelphia, Kansas City, Montreal, Canada, New Orleans, London. England, Denver, Pittsburg, Cincinnati, Syracuse, St. Louis, Minneapolis, Baltimore, Hamburg, Germany PATRONIZE OUR ADVERTISERS. 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Issue 51.4 of the Review for Religious, July/August 1992. ; for religi.ous Christian Heritages and Contemporary Living JULY-AUGUST 1992 ¯-VOLUME 51 ¯ NUMBER 4 Review for Religious (ISSN 0034-639X) is published bi-monthly at Saint Louis University by the Jesuits of the Missouri Province. Editorial Office: 3601 Lindell Boulevard ¯ St. Louis, Missouri 63108-3393. Telephone: 314-535-3048 ¯ FAX: 314-535-0601 Manuscripts, books for review, and correspondence with the editor: Review for Religious ¯ 3601 Lindell Boulevard ° St. Louis, Missouri 63108-3393. Correspondence about the Canonical Counsel department: Elizabeth McDonough OP ¯ 5001 Eastern Avenue ¯ P.O. Box 29260 Washington~ D.C. 20017. POSTMASTER Send address changes to Review for Religious ° P.O. Box 6070 ° Duluth, MN 55806. Second-class postage paid at St. Louis, Missouri, and additional offices. SUBSCRIPTION RATES Single copy $5 includes surface mailing costs. One-year subscription $15 plus mailing costs. Two-year subscription $28 plus mailing costs. See inside back cover for more subscription information and mailing costs. ©1992 Review for Religious for religious Editor Associate Editors Canonical Counsel Editor Assistant Editors Advisory Board David L. Fleming SJ Philip C. Fischer SJ Michael G. Harter SJ Elizabeth McDonough OP Jean Read Mary Ann Foppe Mary Margaret Johanning SSND Iris Ann Ledden SSND Edmundo Rodriguez SJ Se~in Sammon FMS Wendy Wright PhD Suzanne Zuercher OSB Christian Heritages and Contemporary Living JULY-AUGUST 1992 ¯ VOLUME 51 ¯ NUMBER 4 contents evangelizing and witnessing ° 486 Church of the Poor Juan Ram6n Moreno sJ reflects on the implications of seeing the poor as central for the identity of the church and religious life. 496 Women Missioners amidst Violence Annmarie Sanders IHM reflects the questions, fears, and chal-lenges facing foreign women missionaries in Peru. 504 School of Terror Roy Bourgeois MM speaks on behalf of the poor as he voices his concern about a particular military training camp called the School of the Americas. inculturating 508 Women Religious and the African Synod M. Gerard Nwagwu offers her thoughts on the evangelization of Africa in an article originally presented as the keynote address at the National Day of Celebration of the Nigerian Conference of Women Religious in January 1992. 519 Rerooting Religious Life in South Africa Jennifer Mary Alt OP reflects on how native African spiritual values might become better integrated into the religious-life vocation. 527 54O 545 living religiously Religious Life and Religion Albert DiIanni SM calls attention to the religious core of a belief in God and of our relationship with God which cannot be reduced to a personal~ social, or ecological morality. Detachment in Our Psychological Age Eileen P. O'Hea CSJ explains detachment as a way of freeing ourselves from our compulsive behaviors and opening ourselves to God's healing. An Ache in My Heart Bernard Seif SMC witnesses to the continuing call and direction of God in bringing forth new forms of dedicated life in the " church. 482 Review Jbr Religious focusing religious life 550 Religious Life in Church Documents Patricia F. Walter OP presents some aspects identifying religious life in conciliar and postconciliar documents of the magisterium. 562 The Ignatian Charism of the Sisters of St. Joseph Joan L. Roccasalvo CSJ shows how the Spiritual Exercises per-meate Jean-Pierre M~daille's Maxims of Perfection and so fire an Ignatian spirit for the Sisters of St. Joseph. 575 Envisioning Associate Identity Rose Marie Jasinski CBS reflects on the status of the associate movement in the light of the second national conference held 5-7 May 1991. 581 Musings about Vocations James E. Claffey CM finds vocation ministry a stimulant to a broader understanding of how God breaks into our history. 585 595 600 614 484 625 632 ministering Pastoral Leadership beyond the Managerial (XL*~ Matthias Neuman OSB stresses the role of spiritual leadership in the midst of ministry challenges. Scarcity and Abundance in Parishes Thomas P. Sweetser SJ compares the parish to a desert of scarci-ties, but at the same time a desert beautiful with hidden wells of life. Marian Community and Ministry Patrick Primeaux SM combines data from both the theological and businessomanage.ment disciplines to distinguish a Petrine and a Marian way of ministering and of living community. Three Images of Priesthood Henry J. Charles proposes the images of priest as collaborator, mystagogue, and holy man for a renewed understanding of priesthood. departments Prisms /~ Canonical Counsel: Involuntary Ex~laustration Book Reviews .l~uly-Augu.ct 1992 483 prisms History happens. We human beings can write our history books and, by emphasis and omission and sometimes by romanticizing, make as if we are mas-ters of our history. It may take only some seventy years for the rewriting of the Communist history of Russia or it may take five hundred years for the European discovery of the Americas to be reevaluated. But it happens. We say that Pope John XXIII made history when he called the Second Vatican Council. We are well aware that the church experienced, through the actions of the bishops present at the council, something that has been likened to a second Pentecost. For our own availability to the God of history, we need to return again and again to the happening of that first Pentecost and the subsequent events as recorded in the Acts of the Apostles. God's Spirit makes things happen, even when the very persons involved seem so little capable of being the crafters of history. Most recently Pope John Paul II has expressed his own desire to make history by his call for a new evangelization, partic-ularly occasioned by our entering into the third millen-nium. This call to a new evangelization holds the promise of another moment of this second Pentecost that came with Vatican II. It is history happening, in which none of us is the master or control-artist, but every one of us plays an important role--with the Spirit's direction. Evangelization--new evangelization--demands much of us all. A paradigm of evangelization and inculturation captures our attention anew as we reflect upon the events in the Acts of the Apostles. It means that no one can hold himself or herself exempt from the call of this second moment of the second Pentecostqthe call to a new hear- 484 Review for Religious ing of good news. This is not the time for new rules or the impo-sition of old ones--the Judaizers tried that two thousand years ago. It is the time for Cornelius, his wife, and household to invite Peter once again to proclaim the gospel so that new conversion on everyone's part can take place. It is the time for Peter to dream new dreams and hear God telling him that old restrictions do not apply in a new creation moment. One of the deepest meanings of Pentecost lies in the fact that all peoples heard the good news in a way that they could under-stand and respond to. It goes beyond the language barrier to breakthroughs involving customs, heritages, and rituals. In the Pentecost beginnings, Jesus Christ and the gospel message needed no inculturation. In the new evangelization as in the original one recorded in the Acts of the Apostles, it is not Jesus Christ who needs to be inculturated; he is already a confidant of people's hearts. It is his church that must be inculturated by being evan-gelized anew as well as by evangelizing others. The Acts of the Apostles--the story of the first evangelizing time--portrays the exhilarating and somber picture that inculturating a church does not come without cost--a cost which everyone must bear in lis-tening to ~hocking good news, in experiencing a certain amount of turmoil, in suffering the pain of differences expressed vigorously by people who serve or are served. John Paul II has said that "we need an evangelization that is new in its ardor, new in its method, new in its expressions." That ' is what we--always the disciples--must allow to happen to our-selves first: to be evangelized anew in order to be the new evan-gelizers. We need to rethink how to inculturate a church, not a gospel. If the original Jewish and pagan converts to the new Christian faith seemed to share little common religious heritage and ritual and yet, with struggle, came to form the Body of Christ, can we today not recognize the imperative of a new evangelization demanding the same kind of breakthrough for traditionalists, lib-erals, feminists, or whatever modern-day version an appeal to the party of Apollos or Paul takes? A new evangelization brings the excitement of discovery into our own lives and so into our church. Let the Spirit lead. It has happened; it will happen again. David L. Fleming SJ ~uly-Augu~t 1992 485 JUAN RAMON MORENO Church of the Poor evangelizing and witnessing Juan Ram6n Moreno SJ was one of six Jesuits mur-dered along with an employee and her daughter by Salvadoran military forces at the Jesuit residence of the Central American University, San Salvador, on 16 November 1989. He was widely known as a spiritual director, teacher, preacher, and giver of retreats and conferences and was the founder and editor of the spirituality journal Diakonfa. Besides holding other responsibilities, at various times he was novice director for the Jesuits of Central America, local superior, university professor, and president of the Panamanian and Nicaraguan con-ferences of religious. This article was first published in Diakonfa 7 (1978): 17-28 and republished in a collection of Father Moreno's writings, Evangelio y misidn (San Salvador: UCA Editores, 1990). The translation is by James R. Brockman SJ with the permission of UCA Editores. The footnotes are the translator's. The term "church of the poor" is meant to express a new awareness of what it is to be church, an awareness that is growing in force among Christians in Latin America. The following thoughts are proposed as a help toward under-standing the foundation and principal traits of this way of viewing the church. Church of the Poor and Vatican II The schema on the church elaborated by the precon-ciliar doctrinal commission brought together the ecclesi-ology traditionally taught in recent centuries, and the 486 Review for Religious that allow one to recognize in Jesus the hoped-for Messiah are that "the blind see and the lame walk., and the good news is proclaimed to the poor" (Mt 11:5), what should be the traits that make recognizable Jesus' church? Church Born from Below Vatican II has allowed us to pass from a church that becomes conscious of itself and is organized and structured fr0m within, from itself, to a church that seeks to understand and structure itselffr0m without, from the world that it has been sent to in order to make God's kingdom grow in that world. Nevertheless, the reality that the world is a divided world had not yet made its full impact on the council. Consequently, the challenges to which it more directly proposes to respond are those of a world seen too much from above, from the angle of the learned and the skilled, from the culture and the perspective of the dominant classes. But at Medellfn2 the Latin American bishops began to express in an inspired and probing manner the conflictive reality of our world. The cry of the impoverished majority of the continent found an echo. The church began to become aware of itself and to organize and structure its life and pastoral action not from an abstract world or from just any part of the real, concrete world, but from below, from the world of the poor, and from there to fashion itself as the true church of Christ. Church of the Poor One must not confuse church of the poor with church3'br the poor. A church for the poo~r would be a church that is constituted in a first step that is logically prior to its encounter with the poor and then, in a second step, seeks out the poor to serve and help them. But the church of the poor is a church that in its very con-stitution has the poor as its center. There is no doubt that the church, as the historical body of Christ, must place itself in the world to transform it and to make present in it the reign of God. It must be incarnated, that is, take a body, become a visible and acting institution. But the problem is, what are the criteria that are to determine its institutional shape? What body will it take? Faithful to the incarnational logic of Jesus, the church must take the body of the poor, incorporat-j~ uly-.4ugust 1992 489 Moreno ¯ Church of the Poor ing the poor, making the poor to be those who make up what is characteristic and determinant of its body, which is structured and takes visible form from the cause and the interests of the poor. Let us take a Gospel passage that graphically illustrates this, which is the particular way of acting of Jesus. I choose the short scene with which Mark begins his third chapter. He describes a Jesus situated within a determined sociocultural-religious con-text. But Jesus is situated in it concretely, and he is situated in a way which is perceived by one of the parties as threatening to its interests--"they wer~ watching him closely" (3:2)--and which provokes a conflict so sharp that "they plotted together to see how to eliminate him" (3:6). What is indicative is the place where Jesus is situated and from which he faces the situation: solidarity with the actual man, the man in his poverty, the man oppressed by his paralyzed hand and forsaken by the institution. He has him step into the middle of the synagogue. And he obliges the others, the representatives of the grand institution, to face up to their own presuppositions: Is it licit or not? What is more important, the institution or the person, maintaining the institution or free-ing a man from what concretely oppresses him? What is the cri-terion to act on? "But they were silent" (3:4). Jesus' reaction is, "Then looking at them with anger . . ." (3:5). Countless times the Gospels speak of Jesus' look--always a loving and compas-sionate look. Now he looks "with anger." At whom? At that group of wise, prudent men who are respectful of the institution. Why? Because they refuse to commit themselves to the man, they refuse to make a decision in regard to a poor person, they refuse to take a stand in a situation that questions their rigid institutional schemes. Jesus says, "Hold out your hand" (3:5). Jesus chooses the poor person, the man in a situation of concrete need. The institution is either at the service of human beings orit does not reflect the true God. The Gospels contain many even more radical expressions about the poor as the fundamental criterion for discerning whether we are following the path to God's kingdom. Perhaps the most awesome and disquieting is the words contained in Matthew 25:31-46: "Come, blessed ones of my Father, inherit the kingdom . . . for I was hungry and you gave me to eat. depart from me, accursed ones., for I was naked and you did no~' clothe me . " There is not much room here for sociological or 490 Review for Religious theological lucubrations about who are the poor that are spoken of and what is the determinant criterion for measuring God's nearness. Crucified Church As we can see in the example of Jesus, taking the side of the poor supposes having the courage to get involved in conflict. The history of the Latin American church since Medellfn confirms what has been true all through its existence: insofar as it empties itself of power and prestige so as to enter the world of the poor and be identified with them and their cause, it has also had to suffer their lot--crucifixion and death--and it has come to under-stand why it cannot follow Jesus without denying itself and car-rying the cross. It is because the immense majority of the poor are not poor simply because of nature, but because of other persons. In reality, the poor are the impoverished. Hence, their mere pres-ence is an accusation, a questioning; it creates conflict. The poor are a cause of division, a division whose theological meaning is apocalyptically described in the eschatological discourse I have mentioned: "He will separate one from the other, as the shep-herd separates the sheep from the goats" (Mt 25:32). Jesus him-self, poor and in solidarity with the poor, appears as "a sign of contradiction" (Lk 2:34); and when he takes his place actually at the side of the poor, he provokes conflict and repression, and he suffers death. For this reason the church of the poor is the crucified church, the church of the martyrs. It is so insofar as it is a church of the poor. As long as it preaches universal but abstract love, as long as it is a church from above, the world's powerful praise and respect it; they consider it their church. But when it begins to translate love into historical terms, when it begins to take the side of the poor and it plans and organizes its pastoral work with them in mind, then it begins also to be the church that is slandered and persecuted. If we look at this fact in the light of the Beatitudes (see Lk 6:22-23, 26) there is no doubt which one is the church of Jesus. Church in which the Poor are Evangelized The poor are the privileged consignees of the good news of .~ly-Aug'ust 1992 491 Moreno ¯ Church of the Poor salvation. That does not mean they are the exclusive consignees. Partiality is not the same as exclusiveness. Jesus comes to bring sal-vation for all. But he comes to bring it from the poor, and fi'om them he confronts the changes that must come about in the world; he makes specific what it means to be converted, what it means to become brothers and sisters. This is not a matter of mystifying the poor, as if they were the good and the rich were the bad. It is that objectively God's identi-fication with the poor, the defense of their cause, is precisely where it is revealed what God is, a God who is love that saves, love that creates a brotherhood and sisterhood of sons and daughters, love that makes all things new. And so it is from there that salva-tion is offered to all. The Beatitudes proclaim, not the goodness of human beings, but the goodness of the God who identifies with the little ones of the earth. The Acts of the Apostles describes for us a church that under, stood this very well and where for that reason the poor find their place in such a way that they cease to be poor: Among them no one was needy, because all those who pos-sessed land or houses sold them and brought the price of the sale., and distribution was made to all according to their needs (Ac 4:34-35). It is the very gesture of him who "being rich became poor for you in order to enrich you with his poverty (2 Co 8:9). Church in which the Poor Evangelize Us This is another of the traits that characterize the church of the poor. St. John declares: Everyone who loves . . . knows God. Whoever does not love does not know God, for God is love (1 Jn 4:7-8). But those who from their objective condition teach the church what true love of God, Christian love, consists in are the poor: If someone has material possessions and sees a brother in need and yet closes his heart to him, how can love of God dwell in him? My children, let us love not just with words, with our lips, but with actions and in truth (1 Jn 3:17-18). The poor reveal to us what the demands are of that love which, because it is Christian, seeks efficacy and a real change in the conditions of suffering and injustice of the poor. They makd us discover who God is: the one who takes the part of the orphan, 492 Review for Religious the widow, the stranger, the one who becomes their goeL They make us understand the Jesus who has compassion, who casts out demons, who looks with anger. They reveal to us the demons that must be cast out today, what the sin is that today stirs up the Lord's anger, what it is that today negates brotherhood, that kills our brother or sister. It is from the poor we must learn what grace means, grace that is manifested in powerlessness, that makes possible the impossible, that bursts in as pure gift. In short, they keep on making us discover the Gospel in a new dimension. On the other hand, if the poor are the privileged consignees of the good news of the kingdom, that means they must also be privileged in understanding and interpreting what that good news signi-fies. The Gospel is understood through the lens of the poor and from their per-spective. Therefore, it is in them before all else that the Spirit becomes present, From the poor we must learn what grace means, grace that is manifested in powerlessness, that makes possible the impossible, that bursts in as pure gift. and from there the Spirit speaks today to the church. There is a hierarchical magisterium in the church, but it only makes sense if it is rooted in the reality of those poor who make up the church's rank and file. The good shepherd's sheep follow him because "they know his voice" and "he knows his own sheep" (Jn 10:4, 14). The hierarchy of the church of the poor is a hierarchy of service, not of domination. It is a hierarchy that knows its sheep in dia-logue and solidarity, that is ai~tuned to their concrete needs, their sufferings, their longings. Precisely for this reason, because it can hear and understand the people's silent cry, it is able to speak with a language that is recognizable, and in the hierarchy's voice the poor find their life, their cause, their hope, their own voice. The theological reflection of the church of the poor is done from below also, tuning in to 'the awareness and the feelings of the poor. Those poor have had their voice taken away--within the church as well--for so long that they have forgotten how to speak and must learn, to express themselves; but they must increasingly acquire a voice within the church. And that voice must be heard, because in it is revealed the Spirit of Jesus that guides the church. Thus will arise a church where things are considered, struc-at~ dy-./lugust 1992 493 Moreno ¯ Church of tbe Poor tured, and carried out from the perspective of the poor. It is they who say how the institution should function, what new ministries are required for a better service, what ministries and functions they need so that they themselves may be active participants within the church's life. Church on Its Way We must not forget that this church of the poor is also a pil-grim church, a church that must keep forming itself through hard-ship and conflict. I am not referring now to conflict with the powers of the world; I am talking about the world and the sin that are still found within the church itself, about conflict that arises from the church's limitations and from different models of church. The church's unity--that unity for which Jesus died--is eschatological unity, a unity that will come about beyond the church itself as fundamental gift of the kingdom that will burst forth into fullness. The church has a mission to go on building that unity--which is universal brotherhood and sisterhood--by attacking at the root what keeps that unity from being realized. That is not achieved by denying the reality of the conflict, but by facing up to the lack of love and Folidarity that produces it. The mere existence of the poor exposes that lack of love and sol-idarity- which is why there will be protest, conflict, and division as long as there are poor--and it reminds us that salvation, the fullness of God's reign, has not yet arrived. The Religious Life in the Church of the Poor What place do we religious have within this church of the poor that I have just described? The religious life arises as protest against the values and struc-tures of the world. It arises as a search for what is radical in the Gospel, for the "one thing necessary" (Lk 10:42), which tends to be obscured in a church tempted to become worldly, to stop being the distinct event that it ought to be within the world. With its special form of Christian existence, religious life ought to be prophecy that points continually towards the church's true mean-ing and calls on it, not to settle down, but to seek ever to go for-ward. That is the eschatological meaning of the vows, as they show us a beyond that urgesus to transform the present. 494 Review for Religious But what is the natural place for religious life to flourish? Where is the root that makes our life radically evangelical? If what I have said about the church of the poor is true, then there is no doubt that the poor are the place par excellence where the reli-gious life should be located in order to carry out its charism of prophecy. In point of fact, the Spirit is stirring up a notable move-ment among religious towards a real and concrete insertion among the poor. From there the Spirit provides light for a reinterpreta-tion of religious life itself. The religious vows are seen before all else as ,consecration to the Christ who is poor and identified with the poor, as vows that consecrate by freeing us from fixity and exclusiveness so as to form Christians who are available for all and approachable by all, but with an availability and approacha-bility whose universalness is shown precisely in being dedicated by preference to the poor and effectively committed to their cause. It means being detached in order to go where the institution can scarcely reach because of the difficulty and poverty of the condi-tions. Jon Sobrino expresses it very well as a going to the desert, the periphery, the frontier: to the desert, where no one is, where no one wants to go; to the periphery, where everything is seen through the lens of the powerless (not to the center, where the powerful are, where things are seen from above); to the frontier, where risks are greater and the task is harder, where there are no trodden paths because no one has trod them and the walkways are made by walking. What better way to fulfill religious life's prophetic function within the church than to help it read the signs of the times from that insertion into the world and struggle of the poor? What bet-ter way than to point out the new paths that the Spirit of Jesus is having us discover through the poor, in whom that Spirit becomes so specially present? The challenge offered us is, how to bring this about? To what conversion does the Lord call us as religious within the church so that we may help it become increasingly a church of the poor? Notes 1 The Documents of Vatican H (New York: The America Press, 1966), pp. 23-24. 2 The 1968 Latin American bishops' assembly at Medell~n, Colombia. July-August 1992 495 ANNMARIE SANDERS Women Missioners amidst Violence efforts of two insurgency groups, drug lords, and a military that violates more human rights than the groups it seeks to suppress. Through the country more than sixty percent of the people are living in emergency zones, and a great deal of these areas have been placed under military control. Many of the towns have lost their leaders, doctors, teachers, and development workers and even their police. Often only Catholic church workers remain, the great majority of whom are women religious. The situation has called us who serve here to a new way of liv-ing and ministering among the people and to a new spirituality. Following Christ and living Christian values can no longer be done as in the past. The reality in which our spirituality is lived out is now radically different. In speaking with various foreign women missionaries through-out Peru, I see that we struggle with many of the same new chal-lenges, are asking ourselves the same questions, and are recognizing similar patterns in our lives of prayer and relation with God. Our situation is unique because of the state of the country in which we work. The complexity of problems plaguing Annmarie Sanders IHM, a member of her congregation's vocation and formation team, has been in Peru since March 1989, She also works as associate editor of Latinamerica Press/Noticias Aliadas. Her address is Apartado 18-0101 ; Lima, Peru. 496 Review for Religious Peru does not follow any pattern in the history of other nations, and thus we have no precedent to follow. To understand our questions, fears, and challenges, one must better understand the context of the violence we face. Peru's two terrorist groups, the Maoist Sendero Luminoso (Shining Path) and the Tupac Amaru Revolutionary Move-ment, hold as their primary goals the takeover of the country. So far their efforts since 1980 ¯ have resulted in 23,000 deaths, 5,000 disap-pearances and US$18 billion in economic damage. Sendero has declared its willingness to wade through a "river of blood" to expunge foreign influence in Peru and establish a peas-ant society. It rejects competition from the church, the state, and the private sector. The methods of the two groups include bombings, intimidations, blackmail, torture, and ruth-less murder. The terrorist groups are known to be linked with narco-traffic rings, and in return for the security which the terrorists provide coca traffickers, they receive an esti-mated $40 million a year. Although the current government of Although the terrorist problem has been present in the country for over a decade, only recently has the church been directly affected. President Albert Fujimori attempts to control the drug trafficking and terrorist situations, it also battles cholera, endemic corruption, frequent drought, eighty-percent underemployment, and a deep economic depression leaving 13 million of Peru's 22 million inhabitants in extreme poverty, a figure which has doubled in three years. The government must also contend with the Peruvian military and police forces, which, according to the Washington Office on Latin America, are among the worst violators of human rights in the hemisphere. The U.S. State Department's 1990 human-rights report notes "widespread credible reports of summary executions, arbitrary arrests, and torture and rape by the military, as well as less frequent reports of such abuses by the police." The United Nations Commission on Human Rights noted that in 1991, for the fourth consecutive year, Peru had the highest number of disap-pearances of all the countries in the world. Although the terrorist problem has been present in the coun-try for over a decade, only recently has the church been directly affected. Between the church and the terrorists there had existed .~dy-August 1992 497 Sanders ¯ Women Missioners amidst Violence an "understanding." Generally, when terrorists entered to take over a village, if church workers complied with terrorist expecta-tions they were left unharmed. The church work often had to be significantly curtailed,.'but the religious could remain as a presence to the people. The recent direct destruction of church projects and prop-erty; the deaths of Irene McCormack, an Australian Sister of St. Joseph, in Junin in May 1991 and of Zbigniew Strzalkowski and Michael Tomaszek, Polish Franciscan priests, and Alessandro Dordi Negroni, an Italian priest, in Chimbote in August 1991; and the attempted assassination in July 1991 in Chimbote of Miguel Company, a priest from Spain, changed the scene signif-icantly. More religious encountered terrorist demands that their works--especially food aid and development projects--be stopped, and many received direct threats on their lives. Rather suddenly priests and religious became direct terrorist targets. Sendero Luminoso proclaimed that the church was the enemy of the peo-ple and an obstacle to revolutionary triumph. As the Rev. Robert Gloisten, a U.S. missioner and a staff member of the Peruvian Episcopal Conference for Social Action, stated, "We have become a church under fire with no idea of what will happen day to day." For several years, denial of the serious-ness of the situation was possible. Life was carried on with a vague knowledge that terrorists were active in a few isolated areas; as long as their activity did not directly touch us, we could continue peacefully. Those days are past. ~ The level of awareness and acceptance of the reality of this sit-uation naturally differs for each person. Much depends on one's personal experiences. For example, Pittsburgh Sister of Mercy Rita Harasiuk, who works in the diocese of Chimbote, was jolted by the death of her three colleagues into a new view of the situation: Although I began seeing things differently with the attempted assassination of Miguel Company, it was really the deaths of the two Franciscans that affected me the most. The two, along with two mayors from nearby towns who were also killed, were laid out together in coffins--all open-- and one worse than the other. For some of us, it was the first time we had seen what a human body looked like after having been shot in the head with weapons designed to destroy and mutilate . When Sandro [Alessandro Dordi] was killed two weeks later, we could see that more killing might go on. That's when we really began to strug-gle with what our response to this situation should be. 498 Review for Religious For California native Teresa Avalos of the Sisters of St. Joseph of Carondelet, an incident directly involving her community played a significant role in making the situation more real for her and her sisters. In July 1991 a group of Sendero Luminoso ter-rorists entered Moho, where five of her community members lived and worked. They dynamited several buildings, executed six people, and ordered the townspeople to break into and ransack the convent. "This brought the fear of violence that is directed toward us much more into the open," Avalos said. Others of us have grown in our acceptance of the seriousness of the situation from our hearing such accounts by our colleagues. We stand in solidarity with them, aware that the problem is no longer isolated. An important task most of us have faced has been the admission of our feelings in the midst of such turmoil. Fear, nat-urally, is among the most common emotions, and, unfortunately, sometimes very difficult to accept and share with others. "We are all at different stages of being able to accept the real-ity, and some are still in a stage of denial," said California native Liane Delsuc of the Sisters of Notre Dame de Namur. "This leaves me often feeling alone and sometimes I don't want to share my fears because others don't feel them. I start to think--is it only me that feels this way? Does that mean I should leave? That I am not able to handle it? But I do not feel that is the case. So I look for people with whom I can more freely share because in sharing it I feel stronger and as if I can continue living this." The sharing has helped us understand the wide range of emo-tions we feel. "Reflecting with others enables me to sift through real fears and imaginary ones," said Pauline Maheux, an Edmonton, Canada, native of the Ursuline Sisters of the Chatham Union; "in sharing we help one another admit to our fears and face them." The emotions one feels get mixed up when one watches the sense-less killing and destruction of years of work. Feelings include shock and anger. Often what is hardest for us to accept is the distrust we now feel towards others since we know that we must be aware of terrorist infiltration into our parishes and workplaces. An important task most of us have faced has been the admission of our feelings in the midst of such turmoil. July-August 1992 499 Sanders ¯ Women Missioners amidst Violence Harasiuk received a shocking revelation of this after the funeral for the slain Franciscans. At the offertory two gifts were quietly brought in procession to the altar: the rope used to tie the hands of those killed and the blood-covered cardboard left on their bodies with messages from the assassins. "We later dis-covered that among the young people bringing the gifts to the altar were persons who belonged to Sendero." Our situation naturally causes us to reflect on death--that which we see around us as well as our own. "I think much more about the possibility of my own death," said French native Anna Ingett of the Sisters of Christian Education; "not that I think death will come in the next few days,,but I am more conscious of its nearness." Given this stark reality, we are constantly asking ourselves on personal, communal, local, diocesan, and national levels: How do we deal with this personally and how are we to respond as church workers? One of the greatest challenges we face is receiving accu-rate information about what is happening in the country. The media in Peru are severely restricted and often rely on third-party sources; great doubts remain. Although organizations such as the Religious Conference of Peru work hard to gather facts, the dis-semination of information is very difficult, given the lack many religious have of telephones and reliable mail service. Many reli-gious, however, felt aided by the Religious Conference's meet-ings and workshops on violence and also by programs dealing with situations and problems in the various dioceses. What seems most useful to us are open, honest dialogues with our community members and other religious working in our areas. Many of us have listened to the facts, tried to process our feelings, and then asked ourselves some hard questions: How much more of this can I take? Will I leave if one more religious or priest is killed? Can I live with this tension? Can I remain a sign of hope in what looks like an apparently hopeless situation? Once some sense of peace was reached about our presence here, we began reexamining why we are staying. Many of us, espe-cially those working the emergency zones, began looking at our work with very different eyes. "After the deaths here, most of us slowed down and started thinking, evaluating, praying, and talk-ing together about why we are here and what we should be doing," said Harasiuk, who has been working for ten years as a pastoral team member in Chimbote. She recalls a meeting of priests and 500 Revlew for Religious sisters where someone asked, "Do you think you should continue working as you have been?" Not one person said yes. Many pastoral workers have reduced their work to simple presence in their parishes. They no longer lead groups, distribute food and aid, or attempt to organize the people. They maintain a low profile and lead quiet lives of simple accompaniment. For Delsuc, who is principal in a Lima barrio of a Fe and Alegrfa School, one of forty-three institutes set up by the Jesuits to educate young people in Lima's shantytowns and in the provinces, the questions about work are many: "I wonder if we are presenting relevant, peaceful alterna-tives that will allow the people to respond with Christian values to the violence around them? I wonder if it would'be better not to be involved in a certain work and just live alongside the people? I wonder if our commit-ment to the people is valuable even if it brings death?" Many of our ques-tions must be left unanswered. But we recognize that simply by asking them we have allowed our lives to be changed. For many of us, before we could accept the change the situ-ation calls us to, we had to let go of the past. Harasiuk says that this was a common experience for the religious in Chimbote after the deaths. "Our grieving process was not just for persons, but for a whole way of life that is passing. This situation has taken away from us a freedo~n to move day and night without fear, to speak openly without worrying about what we say or to who~n we are talking." For Harasiuk this experience also helped her to evaluate her life and her activity and to decide what really matters. "So many of the things I had been involved in suddenly did not seem so important." Maheux, who has served as a pastoral worker for eight years in Chiclayo, had a similar experience. "The situation has enabled me to sift through what is of essence and what is truly insignifi-cant. Relationships have taken on profound meaning . . . to be nourished and cherished." The change in relationships extends for most of us also to I wonder if we are presenting relevant, peaceful alternatives that will allow the people to respond with Christian values to the violence around them ? j~t~-Aug'u~ 1992 501 Sanders ¯ Women Missioners amidst Violence our relation with God. Many have noted that prayer is more dif-ficult, little ecstasy is experienced, much more anger is expressed, fewer words are used, and often God becomes the scapegoat for all of Peru's problems. Christ, for many of us, reveals himself in new ways in Scripture. "I experience Christ more in his passion, where he ends up in the midst of violence, mistreatment, and ridicule but stands strong to his values and commitments," said Delsuc. Many seek a sense of consolation in their relation with God--an assurance that they are loved and that God is still in control. Many, feeling lost in the confusion of these times, turn to God as a source of wisdom. For Lia Finnerty, a Canadian Holy Cross sister working in Juli, prayer is now more integrally connected with what is hap-pening in the news and in her village. "My prayer is the time when I can try to integrate our reality with God's word and see how our community is touched by all that." That need to connect our prayer with the wider community and to pray with others is co,ninon among us. Many note that the desire for communal peti-tionary prayer is much stronger and that it is a helpful experi-ence to bring to God each day all that we see and experience each day. Ingett, who serves on a pastoral team in Sicuani, notes that her community's time of petitionary prayer is also a time for asking pardon for all that these women experience in their daily inter-action with the people. Living in the midst of so much violence and structural injustice has clearly revealed to many of us the anger and violence present within ourselves. "Sometimes it's so hard to hear that the police have attacked innocent victims or tortured young people," admitted Finnerty. "My first reaction is often a violent one, even though I want to be nonviolent." We all seem to struggle with the anger we feel and our desire to be compassionate, and we ask ourselves many questions about how we can be more nonviolent people. We are trying different approaches. Massachusetts native Carmen Foley, a Halifax Sister of Charity serving as a spiritual director in Lima, is looking at her interactions with others and her judgments and is trying to be more merciful in her attitudes. Avalos, a pastoral worker in a Lima barrio and formhr.vice-provincial of her congregation, is look-ing at violence in her speech and her reactions. Finnerty, a pastoral worker among the Aymara people, is returning to the Aymaran value of solidarity and community as a block to violence. Delsuc 502 Review for Religious is practicing communication techniques to become more skilled in conflict resolution. Probably most important for all of us, however, is an openness to learn from the Peruvian people, who seem to know better than any of us just what hope in the midst of crisis is all about. As Maheux concluded, "My greatest source of hope for the future is the women, men, and children with whom I live. Their faith-fulness to the daily struggle to just live--to being able to eat, to the one-day-at-a-time facing of tremendous obstacles--teaches me that justice, peace, and life will endure and win out." Coming Out one shall know as dawn disentangles morning from night if one's desert spell was purgation or vacation was awakening or escape when one emerges anointed in power or scorched and spent Andrea Wild OSF July-August 1992 503 ROY BOURGEOIS School of Terror write from the Federal prison in Tallahassee, Florida, where am serving a sixteen-month sentence for an act of civil dis-obedience to protest the training of Salvadoran soldiers on United States soil. As I look back, I feel my being here is no accident, but rather the result of God's grace at work in my life. Growing up in rural Louisiana, I was a Sunday Christian and gave little thought to issues of peace and justice. I studied geology in college with the hope of getting rich in the oil fields of South America. After college I became a naval officer and volunteered for duty in Vietnam, feeling it was. my patriotic duty to fight communism. There I met a missionary who, amid the war, gave me a vision of Jesus as a healer and peacemaker. I left Vietnam wanting to be a missionary and entered Maryknoll, whose work is in twenty-eight countries overseas and in the United States. I was ordained in 1972 and went to serve the poor of Bolivia. A slum on the outskirts of La Paz became my home for six years. In Bolivia, as in Vietnam, the poor became my teachers and challenged me to grow in my faith. I then returned to do educational work in the United States. My involvement with E1 Salvador began in 1980, after Archbishop Oscar Romero was gunned down at the altar and after four church women from the United States were raped and killed by Salvadoran soldiers. Two of the women, Maryknoll sisters Maura Clarke and Ita Ford, were friends of mine. Their death forced me to confront what was happening in this small Central American country. Roy Bourgeois MM writes that prison can be a good place to read Scripture, pray, and do ministry. His address is Register No. 01579-017; PMB 1000; Tallahassee, Florida 32301. 504 Review for Religious After several trips to E1 Salvador, it became clear that the problem was not "communism" or "subversion" but hunger. As is the case almost everywhere in Latin America, the wealth, power, and land of E1 Salvador are in the hands of an elite few. While these live in huge mansions where they are waited on by servants and enjoy frequent vacations and shopping sprees in the United States and Europe, most Salvadorans live in dehumanizing pover.ty and die before their time. The poor, once told that their suffering was the will of God, now know better as they gather in small groups to read and reflect on the word of God. They now real-ize that their poverty and suffering are the result of exploitation, greed, and irresponsible stew-ardship of God's creation. In May 1983, five hundred Salvadoran sol-diers arrived at Fort Benning, Georgia, to undergo U.S. Army training. At the time, I was speaking at churches and colleges in New Orleans about the injustice of U.S. military aid to E1 Salvador. I felt it was no time for business as usual, so I went to Columbus, Georgia, the home of Fort Benning, and began meeting with local residents. After two months of meet-ings, talks, and prayer vigils, three of us decided to enter Fort Benning at night, dressed as U.S. Army officers. Armed with a.high-powered cassette player, we climbed a tall pine tree near the barracks that housed the Salvadoran soldiers. At lights out, we tuned the cassette player to its highest volume and played Archbishop Romero's last homily, given in the cathedral the day before he was assassinated; in it he called on the military to stop the killing and lay down their arms. We were arrested, tried for criminal trespass ~and impersonating military officers, and sen-tenced to eighteen months' imprisonment. After serving my term I sought a few months of silence and solitude at. a Trappist monastery, then returned to the pulpit and classroom. On 16 November 1989 six Jesuit priests, their coworker, and her fifteen-year-old daughter were brutally murdered in E1 Salvador. According to a U.S. Congressional task force sent to El Salvador to investigate the massacre, five of the nine soldiers arrested for the slayings had been trained at Fort Benning. Today, hundreds of Salvadoran and other Latin American soldiers are being trained at Fort Benning's School of the Americas. The The problem was not "communism" or "subversion" bu t hunger. .y~dy-August 1992 505 Bourgeois ¯ Scbool of Terror School of the Americas (SOA) was located in Panama before mov-ing to Benning in 1984. Since 1946 this training ground for Latin American soldiers has quietly readied some 45,000 officers and enlisted men for right-wing Latin American governments. Manuel Noriega is a distinguished alumnus, as is General Hugo Banzer of Bolivia. In 1984, when the SOA was forced out of Panama, then Panamanian president Jorge Illueja described the school as "the biggest base of destabilization in Latin America." The foundation of the course work at the School of the Americas is low-intensity conflict (LIC), which, by military ana-lyst Michael Klare's definition, is "that amount of murder, muti-lation, torture, rape, and savagery that is sustainable without triggering widespread public disapproval at home." Students of LIC learn that the enemy is not just an opposing armed force; rather, the enemy can include anyone, armed or unarmed, who threatens the stability of the existing order. Hence, priests, teach-ers, health-care workers, union leaders, cooperative members, and human-rights advocates are among the victims of the School of the Americas. On 3 September 1990, ten of us--Vietnam veterans, Salva-dorans, a teacher, and members of the clergy--began a water-only fast at the entrance of Fort Benning to protest the training of' Salvadoran soldiers. When our fast ended after thirty-five days, our bodies were weak but our spirits remained strong. Miguel Cruz, a Salvadoran in our group who had been forced to leave his country because of a death threat, said, "We have the option to end our fast. However, the poor in my country do not. For them hunger is an everyday occurrence." On November 16, when we had recovered from the fast, three of us--Charles Liteky, a former army chaplain who had received the Medal of Honor for heroism in Vietnam; his brother Patrick, who had trained at Fort Benning's Infantry School, and I-- returned to Fort Benning to observe the first anniversary of the killing of the six Jesuits and the two women. After a prayer service, we entered the post, placed a white cross with photos of the eight martyrs at the entrance to the School of the Americas, and poured blood in one of the school's main halls. We wanted to impress on our country that we cannot wash our hands of the blood of inno-cent people killed in E1 Salvador by soldiers trained in the United States. We were arrested and tried. A jury found us guilty of dam- '506 Review for Religious aging government property. The Liteky brothers received six-month sentences, and I received sixteen months because of my previous conviction at Fort Benning in 1983. "Was it worth it?" I am often asked by friends and critics alike. Prison is hard and very lonely at times, even with the support of family and friends, who also suffer. My dad cried when I called home to tell him of my sentenc-ing. Yet I feel I did what my faith and the poor called me to do in the face of such violence, death, and suffering. As a Christian I feel I must try to relieve the suffering of the poor and integrate my faith in a loving God with action. It is indeed tragic what our silence did to the people of E1 Salvador over the past twelve years as our po!iticians fun-neled billions of dollars (hard-earned tax money) to a military regime that killed thousands of innocent people. ~ The recent peace accords in E1 Salvador now bring new hope, and it is a time for rebuilding after all the death and destruction. It is also a time for the hundreds of Salvadoran soldiers who continue their training at Fort Benning to go home--along with the troops from Guatemala, Honduras, Venezuela, Peru, Chile, Colombia, Bolivia, and other Latin American countries. I am convinced that we can relieve some of the suffering of the poor in Latin America by closing down the School of the Americas. It is a school of terror and should be shut down. While I am in prison, friends in Georgi~ are carrying on the peace-and-justice work. To learn more about our efforts, write to School of the Americas Watch; P.O. Box 3330; Columbus, Georgia 31903. Archbishop Romero said, "We who have a voice must speak for the voiceless." I pray and hope that we will speak clearly and boldly. As a Christian I feel I must try to relieve the suffering of the poor and integrate my faith in a loving God with action. j~dy-August 1992 507 M. GERARD NWAGWU Women Religious and the African Synod inculturating Following the initial enthusiasm with which our people welcomed Pope John Paul II's announcement of a special assembly for Africa of the Synod of Bishops,l an accom-modating attitude of tolerance for whatever might result from the event seems to have settled in. In such a frame of mind, any document coming from the synod will proba-bly be treated like any other Vatican document---it will be gratefully accepted and respectfully mentioned, but lit-tle else will follow. If, however, the document were to grow out of our experiences and be developed from our contributions, then its contents would have a better chance of being well received and more fully observed. The introductory chapter to the Lineamenta2 speaks of the period of preparation and celebration of the synod as the "tempus acceptabile," the favorable hour, the hour of Africa. This is the hour we have all waited for. It offers us a unique opportunity to bring about some of the changes and modifications religious life in Africa needs. It is a time for religious women in Africa to state our vision of commitment and involvement. This favorable hour con-tinues until the synod is actually celebrated and concluded, As part of this process it is important for us to raise issues and speak out about the problems that women religious encounter as they try to contribute to the work of evan-gelization in Africa. Indeed, for Africans this synod truly M. Gerard Nwagwu does much of her teaching at the Catholic Institute of West Africa; P.O. Box 499; Port Harcourt, Nigeria. 508 Review for Religious promises to be a "third Vatican Council" in what it could accom-plish for us. Consequently the initial period of intense preparation needs to be followed by a continued interest in the synod that fosters a receptive disposition of willingness to adopt its directives. The next generation of religious is likely to question how we made use of this opportunity, criticizing chances wasted and applauding those utilized. The older generation in their turn will be less critical insofar as they have never experienced such an event during their active days and therefore cannot be blamed for not effecting changes. Our contemporaries themselves could point accusing fingers at us if, for all our ideals and foresight, we achie~ced nothing when the circumstances were most opportune. Accepting facts as they are can be a mark of virtue on occa-sion. However, if we were to do that in the present situation, it would indicate complacency and inertia exactly when the action of working toward objectives that will benefit our people is demanded of us. Accepting the status quo just when the church calls us to make a move could indicate a cowardice and portray a fear of "launching out into the deep waters and laying out the nets for a catch," as Christ challenged the Apostles to do at a point when all hope seemed lost.3 We need an openness among ourselves to help us discover our weaknesses, our duties, and our obligations of evangelization--duties that the Code of Canon Law itself demands of religious in canons 211 and 758. Aware of these challenges, we can begin searching for an effective strategy. The Lineamenta presents a good number and variety of themes for our consideration. In any of these themes, the African reli-gious woman-has a role to play, not simply because she is an African or works in Africa, but because her religious life is directly intertwined with the life of the church. Vatican II witnessed to the fact that at no time in history has the church lacked some form of religious life.4 Religious life, in other words, is a con-stant and inseparable feature of the church. This universally his-toric fact is no different on African soil. However, it would take us too far afield to dwell on all of'the proposed themes as they relate to women religious in general. Rather let us consider those that focus strictly on the life of women religious in Africa, their apostolates, and their relationship with the world around them. Presently, most of the countries in Africa have celebrated the centenary of the arrival of the early Catholic missionaries. The few July-August 1992 509 Nwag-wu ¯ Women Religious and the African Synod who have not will do so in the near future. Mmost everywhere the native indigenous clergy have assumed the direction of the particular churches, on both the diocesan and parish levels. Unfortunately the same cannot be said for all congregations of religious women in Africa.5 These factors and others highlight the growth of the church in Africa. Specifically, religious institutes are not left behind in the development. The momentous rise in the number of vocations to the religious life, especially in women's congregations, attests to this growth. Indeed the problem for many religious commu-nities is not so much trying to attract candidates but finding ways of adequately training and forming them in the spiritual and apos-tolic life. It is no wonder that foreign religious institutes endeavor to recruit girls from Africa to fill up their depleted ranks. Such recruiting, however, has been limited and conditioned by the authorities since it has often left a trail of disillusioned women who believed they were sent abroad for further studies, only to find that they were meant to supply domestic services. Though the road remains open for taking candidates abroad, yet some condi-tions must be fulfilled.6 The obvious growth of the church in Africa is one of the "signs of the times" that determine the form evangelization should assume in our midst. The evangelization that starts first with inte-rior conversion of hearts, matures to a personal witness of life, and finally develops into external commitments and service is the type that best suits the vocation of religious women. Before evan-gelizing others we must evangelize ourselves, for only after we have been converted can we support those around us.7 We shall be witnesses, yes, but only after an interior transformation of heart. Through such an authentic witness of the life of the evan-gelical counsels, we can make our own contribution to the new stage of evangelization required in Africa. With regard to reli-gious life, this first stage of evangelization involVes modeling to our people the values of total dedication and consecration to God with a hope of evoking a corresponding response from young women and men to embrace religious life. The second stage of renewed evangelization which suits our time is that of deepen-ing the faith of those who already believe and are baptized, We are already experiencing an influx of vocations, but how deep is their faith, how reliable is their commitment? Religious women, particularly, must ask probing questions, 510 Review for Religious admit the facts, and make worthwhile proposals. The point at issue is whether we realize that the effective contribution of women religious in the evangelization of Africa depends first on the genuine and generous commitments of our communities and second on the spiritual and apostolic formation we give our younger members. The vitality of religious life in Africa depends on these elements and on its being a true witness of the presence and love of God among our people. Such an objective compels us to examine some of the negative currents that undermine our abil-ity to evangelize our people in the manner referred to above. Primary among the negative currents is the wind of secularism that has blown through the world from the 1980s to the present day and has begun to register its presence in Africa. Some see it as materialism, others as atheistic humanism. Secularism, as Pope Paul VI has pointed out, views the world as entirely self-explanatory without any reference to God, who thus becomes unnecessary and is, as it were, an embarrassment. Secularism of this kind seeks to assert the power of humankind and leads to a situation in which God is ignored and denied.8 An allied expression is secularization. Where secularism is a theory and an ideology leading to denial of God, secularization is, instead, the fact and reality of experiencing life with a secular-ized mentality and attitude--that is, evaluating life from a worldly point of view. This, then, is the new form of atheism by which God is perceived to be less present, less necessary, less capable of providing a valid explanation of personal or social life experi-ences. In its undiluted form, secularization should not find a stronghold in Africa, given the characteristic spiritual vision of life within an African society wherein the divine permeates all aspects of life. However, what has invaded this sense of the sacred is the aftermath of secularization, revealed in such characteristics as superficiality, the desire for power and domination over others, autonomy and individualism, and a pleasure-loving orientation. Within our religious circles, when we lack an original experience of God and consequently fail to lead others to a similar experience, the evangelical counsels are confused or glossed over in various attempts to describe, them. We shall be witnesses only after an interior transformation of heart. j-~uly-August 1992 511 Nwag~u ¯ Women Religious and the African Synod Poverty is explained away in the tendency to acquire and accu-mulate in the name of the congregation; chastity in the necessity of having the comfort, convenience, and satisfaction of personal fulfillment; obedience in the assertion of autonomy and individ-uality as marks of our uniqueness and originality. In the maze of such ambiguity, the question for religious women to answer is whether at the present stage of their religious experience they can lay claim to preserving in full the religious sense and charac-ter of their consecration. Where secularization has made its mark, it is difficult to be a witness of the Gospel message. Secularism holds out to us the values of the world and urges us to conform; the Gospel offers us the mind and values of Christ. If we examine our situation and find out that our choices are secular in character, it is important for us to admit it, and so be able to discover what strategy to adopt con-cerning it. The type of choices we make and the attitudes we have clearly show whether we are evangelized at heart or not. On a secondary level the way we treat each other and the interpersonal regard we nurture in our communities would truly show if the Gospel values were operating among us. For when we continue to make discriminatory preferences between persons or congregations, then our witnessing cannot be anything but counterproductive to the task of evangelization. When we are carrying out a common objective, what should matter is the appre-ciation of a sister as a religious and the virtues she possesses for her to be entrusted with an undertaking which she will accomplish in the name of all, not whether she is a member of one congre-gation rather than another, or whether she has occupied a position of importance in her institute, or whether she has important con-nections, and so forth. Evangelizing witness on the community level is likely to be rendered nugatory as ~vell if, instead of the communion and unity which religious life signifies, we have the division and disunity of uncoordinated activity. The difficulties occasioned by lack of cooperation and coordination are most often seen between dif-ferent congregations rather than between members of the same institute. How often have we witnessed the complaints and dis-enchantment of institutes whose services are unceremoniously terminated in a place in favor of another institute--especially when the institute that takes up the apostolate in question may be completely ignorant of how the first institute left the scene! Such 512 Review for Religious a practice is exploitive and appears to be based on the availability of women religious. Apart from the circumstance related above in which two con-gregations of religious women are made to be victims at the same time, division of opinion among institutes is certainly a question that needs to be considered if the challenges of our times are to be adequately addressed. The church regards women religious as experts in communion both because of the communitarian quality of our consecration and because of our natural tendency to bond ourselves closely to oth-ers. Our best field of operation, therefore, is to work for unity and communion within our African church in all its various components. Women have a great capacity for personal adaptation in the face of the varied and often unexpected needs of the real life of societies and churches. We are thus often in a better position to ensure not merely the survival but even the development of evangelization.9 A determination to form deeper and stronger bonds of solidarity and sharing between our various institutes is the best way to confront the changing political, economic, and social conditions of our times. Such operative and meaningful solidarity will happen if various congregations are able to evolve while each institute retains its unique identity and character. As Pope Paul VI told us,'° we are missionaries to ourselves at this stage of the evangelization of Africa. We Africans are cat-echizing and witnessing t6 our own people in our home missions. We are also undertaking the evangelization of other African coun-tries outside our homeland--not overlooking, of course, the invaluable assistance offered by our foreign missionaries. Taking into account the greater number of women .religious, these foreign missions are mostly operated by religious sisters. We must ask ourselves, therefore, whether there exists a corresponding mis-sionary cooperation between the various religious congregations whose members labor on these foreign missions, or whether mis-sionaries carry along with them to the missions the lack of coop-eration and perhaps rivalry which possibly exists at home. We need to remember the call of John Paul II as he spoke about the problems facing evangelization in Africa: secularization has made its mark, it is difficult to be a witness of the Gospel message. July-August 1992 513 Nwagcvu ¯ Women Religious and the African Synod Let all form one unity. Let everything be done to smooth and multiply the ways of mutual esteem, of fraternity, of collaboration. May anything that might be the cause of suf-ferings or casting aside, for one group or another, be ban-ished! May all be penetrated with sentiments of humility and of mutual service! For Christ! For the witness of the church! For the progress of evangelization!'~ With a unified front, we religious could more easily discover new approaches to problems that arise in the apostolate. These problems include the challenge of Islam and the determination of Muslims to spread the Koran from coast to coast by whatever means available. Carrying arms and matching violence with vio-lence is definitely not what the church expects religious women to accomplish in this regard. Neither is it possible to close our eyes and imagine that the friction and conflict with Muslims will even-tually ease off while we do nothing. We must, however, evaluate our strength and discover unobtrusive ways to reduce the threat of Islam for our people. In the face of such an offensive, the church has in the past usually adopted the practice of intensified prayer and a rigorous asceticism lived with generous hearts. Some apostolic religious institutes were founded to labor in countries of Islamic faith. But there are relatively few, if any, contemplative orders founded exclusively for the propagation of faith among Muslims. Such contemplative orders, which by their i~rayers, works of penance, and sacrifices labor to effect the conversion of souls, are crucial for the growth of Christian faith amidst the increased onslaught of Islamic hostility. It would be a welcome endeavor if the tendency our religious folk have to found new religious institutes is allowed to mature into communities that will pitch their tents among the Muslims of our country despite foreseeable opposition and even death. If such an inspiration of the Spirit were to happen, it would cer-tainly respond to the needs of the times. The challenge of Islam requires a radical religious decision. It calls for active institutes to reawaken their consciousness of the value and practice of the con-templative dimension of religious life. The Sacred Congregation for Religious and Secular Institutes exhorts: The contemplative dimension is the real secret of renewal for every religious life. Being a reality of grace, it preserves in the religious the commitment to bear witness before the world to the primacy of a personal relationship with God. They can thus avoid the constant danger for apostolic work- 514 Review for Religious ers who often become so much involved in their work for the Lord as to forget the Lord ofalI work,~z Another area of concern is the proliferation of sects and evan-gelical movements. The increase in their adherents means that some other churches--the traditional Christian churches includ-ing the Catholic Church--are losing members. The sects usually direct their proselytizing toward those who are already Christians and offer them what they apparently cannot get from their mother churches. Again Paul VI sounded the alarm when he noted: It is well known that in some places the church in Africa runs the risk of the fidelity of its sons and daughters being subjected to dangers and struggles, and to being tempted by false teaching. Indeed, Christian faith must become some-thing interior like a personal possession of each individ-ual.' 3 In the face of such phenomena, congregations of women reli-gious can be of immense help to the church if they include this ground among their fields of apostolate for the second stage of evangelizing Africa. By identifying the reasons Christians are attracted to these sects and the group of Catholics that are easily influenced by them, they can develop a strategy for deepening the faith of those most affected. Often a shallow faith, which offers no reply to the vital questions of suffering and pain, poverty and misery, doubts and fears, insecurity and emptiness, sickness and death and so forth, is quickly abandoned for what seems a better way out of problems. Such defections occur where people seek a church that'proffers some human warmth and mutual con-cern, an experience the larger churches cannot easily provide.'4 Even if religious themselves do not minister directly to the sects and their adherents, they can train the Christian laity to assume their role of searching out and reevangelizing their brethren. Similarly, it is important to examine the variety of means of social communications available in order to determine the ones best suited for evangelization in Africa today. Every institute is able to evaluate the effect of each of the means on individual members and on the community. For while it is necessary to know what the world around us is saying through the media, we must not allow it to monopolize our attention and dictate our conver-sational exchanges. Growth in religious commitment does not follow from an indiscriminate and sometimes imprudent use of the mass media, or with the exaggerated and extroverted activism the 3~uly-August 1992 515 Nwag-wu ¯ Women Religious and the African Synod media can generate, or with an atmosphere of dissipation which contradicts the deepest expectations of religious life. The search for intimacy with God needs silence, never involving noise and confusion.~s Presently, however, our discussion on the media is not how much we adopt them in our communities, but how well we use them for evangelization. Since the various means are each an effi-cacious tool for communication, the message of faith can be divulged to millions of our people at the same time with their aid. What prevents us, for example, from publishing a magazine that focuses on African religious life? Other Christian groups take the lead in the use of media while Catholics lag behind. Sacred songs and music on the thousands of audiocassettes that flood the market are ahnost always produced by Protestant evangelical groups. In the past there used to be a festival of the arts for Catholic schools. Now the competitions organized for parish choirs do not seem to generate the same interest. When an institute chooses to engage some of its members in apostolates using more contemporary methodologies, the initial difficulty will be lack of trained personnel. Requisite educational competence is important; however, some religious superiors are reluctant to send sisters for further studies that take time to com-plete and cause financial constraint, especially in the face of past disappointments. All the same, such reservation should give way before the conditions of our times and the needs of the church, which demand specialized training in some fields of study. No field of study can be superfluous if it furthers the mission of the institute. And since evangelization is a common mission for all, then adequate preparation is necessary for its realization. We cannot meet our contemporaries handicapped. For priests and religious to grow in requisite skills and maturity, it is essen-tial for them to receive the type of formation usually done in cen-ters of study at the university level or in institutes of higher studies. Specialized studies undertaken by religious should be prompted not by a misdirected desire for self-fulfillment with a view to achieving personal ends, but with the sole intention of meeting the apostolic commitments of the religious family itself in the context of the needs of the church.16 In view of the renewed call to evangelize, some significant changes may have to be made in the initial stages of formation. This sensitive area touches the autonomy and identity of insti- 516 Review for Religious tutes. Nevertheless, some general criteria may be adopted on the intercongregational level while the exact details can be left to the creativity of each institute. A rereading of the conciliar guide-lines for renewal shows that there is no question of simple adap-tations of certain external forms such as the habit. There is question, rather, of a deep edu-cation in attitude and in lifestyle that makes it possible to remain true to oneself even in the new forms of being present--a presence as con-secrated persons who seek the full conversion of people and of society to the ways of the Gospel through personal witness and service.~7 The challenges presented to religious women by the forthcoming synod will demand prayer, discipline, and sacrifice. It will not be easy to effect changes because part of the pattern of life and action we have grown used to will have to be renounced. Though renun-ciation may be spiritually rewarding, it is never gratifying to the ego. All the same, the changes need be made. The "signs of the times" are ripe and they offer us incentives to renew and revise our pattern of life and to give a preferential treatment to the duty of evangelization. The traditional ministries carried out in hospi-tals, schools, and social centers remain important, but their rel-evance in meeting the people of our times and engaging them in faith encounters has diminished. Women religious who are solidly founded in faith and suffi-ciently prepared and who can use their feminine qualities of devo-tion, refinement, faithfulness, and patience and their great capacity to adapt to the unexpected demands of real life can transform sit-uations which would intimidate others who lacked the weapons of faith and culture. In conclusion, let us remember the call of John Paul II and our obligation to respond to his invitation: We cannot meet our contemporaries handicapped. You have lived a first great stage, an irreversible stage. A new stage is open to you. It is no less an exalted one, even if it necessarily involves new trials, and perhaps the temp-tation of discouragement. It is the stage of perseverance, in which it is necessary to pursue the strengthening of the faith, the conversion in depth of souls and ways of life, so that they will correspond better and better to your sublime Christian vocation.18 July-August 1992 517 Nwag-wu ¯ Women Religious and the African Synod Notes i The exact date for the synod has not been set, but observers do not expect it to take place before 1994 or 1993 at the earliest. ~" Lineamenta, General Secretariat of the Synod of Bishops, Vatican City, 1990. 3 Luke 5:4. 4 Lumen Gentium §44. s Some congregations of women religious still have nonindigenous administrative personnel. 6 This includes the establishment of a local community in the area, which in turn requires.that a diocesan bishop invite the institute in ques-tion to his diocese. 7 Luke 22:32. 8 Paul VI, Evangelii Nuntiandi, §55. 9 Sacred Congregation for the Evangelization of Peoples, Dans le Cadre, The Role of Women in Evangelization, in Vatican Council H Postconciliar Documents, vol. 2, p. 322. l0 Paul VI, Inaugural Session of SECAM, Kampala, 1969. llJohn Paul II, Address to Zairean Bishops 3 May 1980, in Origins 10, no. 1, p. 6. 12 SCRIS, La Plenaria, The Contemplative Dimension of Religious Life, January 1980, §§ 2, 4, and 30. 13 Paul VI, Address at the 4th Plenary Assembly of SECAM, September 1975. 14 Paul V-I, Evangelii Nuntiandi, §58. is SCRIS, La Plenaria, §14. 16 SCRIS, Mutuae Relationes, §31 and §26. ~7 SCRIS, La Scelte Evangeliche, On Religious and Human Development, January 1981, §32. is John Paul II, Address to Priests and Religious, Zaire, 1980. 518 Review for Religious JENNIFER MARY ALT Rerooting Religi ous Life in South Africa the dialogue has been to develop a religious-life spirituality that would be less foreign and more of a special flowering and inter-pretation of African human and spiritual values. These values encompass all of human life. The spiritual is never seen as apart from the material, and people are seen as depending on other people, and therefore on the Divine, for life and meaning. Outside of their social relationships, individuals are less than nothing. If religious life became better integrated with native African spiri-tual values, it would witness more clearly and bring greater hope to South Africa's strife-torn people. Religious life is not foreign to Africa. In fact, its cradle is to be found in North Africa in the early centuries of Christianity. Organized religious life took its conception from the life and work of the Desert Fathers and was rooted in the form of Christianity found among the rural tribal people of North Africa. This rural tribal Christian expression was eventually declared heretical and has since been known as the Donatist heresy.- St. Augustine, the well-known urban African, a man cut off from his Jennifer Mary Alt OP, a member of the Cabra Dominican Sisters, is director of the Catholic Centre for Spiritual Growth sponsored by the Southern African Catholic Bishops Conference. With her doctoral research in cross-cultural personality studies, she has worked with religious in developing an African religious spirituality. She may be addressed at the Catholic Centre for Human and Spiritual Growth; P.O. Box 53 505; Troyeville (JHB); 2139 South Africa. ~uly-August 1992 519 Alt . .Re~roo~ng Religious Life cultural roots, was chiefly responsible for the suppression of the Donatists. Early North African Christianity was predominantly rural. These rural Christians had been formed by their own primal reli-gion. This religion revolved around being in harmony with the spiritual in life. The Ancestors--important good people who had died and who then lived on in spirit in the living--were seen as important mediators of the spiritual. Life among humans was seen as essentially social, and people got their meaning and pur-pose from living and working in harmony with other people. To be in a group was part of life. Over fifteen hundred years separate us from these earlier times, and Africa south of the Sahara is in a different position today. Yet it too moves from a very strong primal religious back-ground. In parts of Africa, for instance South Africa, much of the primal past has disappeared, but the beauty of its spirit remains. Unless one pays attention to it, one will find it difficult to under-stand the modern movements in religious life in Africa. A primal outlook on life in terms of human values is'a profound way of looking at it. The work of the Divine is easily seen in it. The connectedness between this outlook and the teachings of Jesus is easy to recognize. Unfortunately, modern religious life has been presented in Africa south of the Sahara as something foreign and Western, as something that has nothing to do with African values. In fact, African values had to be somehow discarded as one entered a reli-gious order. Westerners find the intricacies of life in Africa very difficult to understand and, without ill will, have misjudged much of what they saw, dismissing it as primitive and pagan. It is exceedingly important for people entering religious life to realize the continuity between the values they were given in their families and the values outlined in their religious rule. African religious largely see religious life as divorced from their past, as something quite other. They see the rules and regula-tions of religious living as something totally new which has to be learned. Because of this the rules of religious life remain largely outside of them. The rules have little effect on their feelings and attitudes. The result is that religious life tends to lose its mean-ing and become more a drudgery than a life-giving program. There is a saying which is practically ubiquitous in Africa. It runs in South Africa: "People are made people through other 520 Review for Religious people." In Swahili a similar saying is: "I am, you are, and because you are, I am." This circular statement sums up the insight which Africans have about people depending on one another and the insight that without people the individual is nothing. This aware-ness of dependence and interdependence is a far cry from the individualism of the modern. Western outlook. Dependence on God is the source of all spir-ituality and is clearly discernible in the African outlook. Africa has a strong belief in the spiri-tual life. Death is seen not so much as an ending, but as a passing into a spiritual way of being. In Africa everything material has its spiritual equiv-alent. In fact, nothing exists without its spirit. It follows that religious life is seen as essentially for the purpose of bringing people into contact with the Divine in a special way. If this does not happen, then religious life for the individual tends to remain on a material and self-centered level. The religious vocation is a call to a special relationship with the spiritual realm. Religious with their vows of chastity, poverty, and obedience are marked as essentially different from others, for they are in a sense outside the primal group of family, clan, and nation. They live in an area of liminality in life and in this area make contact with the Divine. Everywhere in Africa the call to the spiritual is treated with great respect and reverence. The call is seen as mysterious and very important. It is not questioned. Take, for example, persons who discern that they are called to be a sangorna, to be one who understands the relationship between the material and the Divine and who is specially equipped to interpret rifts that occur between the human and the Divine, rifts that are seen as the cause of all mental and physical illness. Such calls will not be dismissed lightly, and people will undergo rigorous training to equip themselves for their special task as a sangoma. The religious call is seen in this context. It also comes from the Ancestors of the family, and therefore no one should interfere with it. The Ancestors will protect the person so called. Africans believe that when outstanding members of the family or the nation die, they join the living dead. They live on in spirit in another member of the family. As a human being casts a shadow, so each human in the flesh represents the spirit of an Ancestor. A parent 'People are made people through other people.' 3n-uly-Augus~ 1992 521 who first refused to allow a daughter to enter a convent remarked on her behavior: "I was fighting with the Ancestors." In Africa the spiritual revolves around the Ancestors, who mediate the Divine in life. The blessing of the Ancestors needs to be invoked in all circumstances. This ancient method of prayer might seem fundamentalist to a Western person, but it suits many people in the indigenous churches. They invoke God in all cir-cumstances: when getting up in the morning, at the beginning of all jobs--nothing, in fact, is done without prayer to the Ancestors. MI church services center on asking the Ancestors for blessing and healing of any rifts between the living dead and the humans in the flesh. Prayer then centers on the spirit of reverence and respect: through prayer, healing and forgiveness are brought to ordinary human relationships, and rifts with the Ancestors are healed. In this way the negative effects in our lives are resolved, and we become healthy again. Religious in this context are people who are especially moved by the spirit, in a charismatic sense. Prayer then is warm, spon-taneous, and real. But if religious life is seen by Africans as a bureaucratic organization in which material advantages follow the keeping of the rules, even though many of the rules may cen-ter on saying prayers; then it remains outside the person and will not lead to a true conversion of heart. Young people who enter often see a religious house as a house protected by God. They see religious as being protected by God, and the convent as a place of shelter from the storms of life; God will protect the people whom he has called. Many young people enter to be protected from the violence in the streets. Young girls come to escape being raped. Parents send children to convents in order to prevent .them from joining gangs. As people turn to sangomas (the spiritual healers) to protect themselves from the chaos around them, so they send their young girls to convents for the same protection. They feel that no evil can enter a reli-gious house. They also feel that God protects his religious from economic disaster. Young people and their parents see religious houses as places where people will be educated, fed, and housed; as places where the chaos of grinding poverty and ignorance will be kept at bay. Religious will be protected from thes~ material disasters. It is essential in these circumstances to help young people, through self-reflection, to an acceptance of their African values in 522 Review for Religious the light of the Gospel values. This helps to bring about a con-version of heart in which the person is moved to choose Jesus and break out into the wider world of other people and their needs. Young persons, in answering their call, answer it on behalf of their entire family and the Ancestors whom they embody in their life. Therefore, when young people join a religious order, they do not come as mere individuals with little significance. They come as deserving of great respect. They are not alienated people of no back-ground. They are not nobodies. God calls people through an entire network of relationships. Young religious who respond are responsible, therefore, for answering the call of the entire network. This gives the religious a great sense of sup-port and responsibility. To know that one bears the spirit of a beloved grandmother or grandfa-ther in one's life makes the path less precarious, less lonely, and more meaningful. Second, it gives the religious a great sense of dignity and worth. Religious need to respect their own call, and others must respect it too. Without this sense of reverence and respect, the young reli-gious fails to have any sense of liminality. Religious life then becomes more a question of obeying external laws which do not touch the heart and of obtaining an education. Instead of reli-gious life being a development or an exploration of the spiritual, it can become monotonous and meaningless. When the crises come, as come they must, the religious will not choose Jesus, but will make an easier, more selfish choice. A common saying in Africa expresses this lack of conviction and choice: "That person is a Christian by day and an African by night!" A difficulty inherent in the above outlook arises when a reli-gious wishes to leave the convent. Leaving is looked upon as a disaster: the religious loses her ties with God. Her relationship with him is broken. It is in the light of this broken relationship that all future troubles will be judged. The following example is typical: A young'sister left a religious congregation and then failed to pass her nursing examination. She moved to teaching and was equally unsuccessful. This was seen to be the result of leaving the convent, not the result of lack of sufficient talent. It is important to stress, therefore, that the divine call arises out of our baptismal God calls people through an entire network of relationships. j~ly-August 1992 523 Alt . Rerootin Reli "ous Life call. It is this call that must be answered, whether it is lived out in the context of religious life or not. In Africa, to be in a group is part of life. The richness of the human exchange in a community enriches the individual. The individual who is not included in this exchange is drained of life, so to speak. Group living is full of all that is human. Contentment, excitement, joy, happiness, and security are part of that living as are tensions, fears, suspicions, and disharmony. But the underly-ing attitudes of loyalty and respect can keep a group together through major emotional upheavals. In Africa, people truly live community. In the West, people tend to theorize and talk about community, but find it difficult to live it. Both lifestyles have their problems. In Africa, people are meant to live in harmony with one another and with the Ancestors. The individual is meant to enrich the lives of others and to be enriched in return. A religious group thatis not living a life filled With the Spirit will tend to exhibit the spirits of discord and chaos. In such close-knit and complex living together, the individual can feel very vul-nerable. Fear of one another, fear of authority figures, is a natural component of such living. Unless the group is living in the Spirit, fear instead of acceptance and warmth can dominate the group. Community life is held back by fear. Individuals will keep quiet at community meetings, for example. Many opinions which could build up a community are not stated. This can lead to seri-ous mistakes being made. Superiors can go unchallenged and do irresponsible things. Individuals who choose to live a life which is not in accordance with their vows are also left unchallenged because others are afraid to say anything. Those who have this fear feel humiliated and inferior; they grow depressed; in the end, tension shows itself as an illness. Such fear of disharmony, of expressing conflicting opinions, can cause great problems to social and group life in Africa. If disharmony and conflicts arise, the group tends to split and quickly polarize. This process is very evident in the histories of many of the African Independent Churches. African political leaders have generally chosen a one-party style of government in order to avoid disharmony. In so doing they have introduced a totalitarian system which in practice is marked by tribalism and greed. Modern urban societies demand that we learn to live with some disharmony and difference of opinion. In fact, differences of opin- 524 Review.for Religious ion can lead to positive growth, for without differences adaptation to changing times and circumstances cannot take place. In Africa the method of handling differences is for the entire group to°come together and to discuss fully the pros and cons of the different opinions. In these long conversations each person is listened to, and the conversation does not end until consensus is reached. This is like methods of conflict management in the West. The Gospel message of Jesus enhances and brings to fruition the message which Africa can give our world in terms of the interdependence of humans and their dependence on the Divine. The message of Jesus is close to the heart of the African experience of human living together. The message of the great religious founders like St. Benedict finds spontaneous resonance in Africa. The message of religious life, which strives to express the values of the Gospel of Jesus, is not much different from African value systems. The message of Jesus helps people choose less selfish values. In Africa, choices are made according to how a person feels. They tend to be made in terms of present time. A person might, there-fore, at one time choose some abstract Christian value and at another time choose against the same value. But people who are moved by the Spirit choose more responsibly. For instance, peo-ple might not feel like helping when help is needed, but if they are filled with the Spirit, they will go against that feeling and help nevertheless. Or, again, people may feel like getting revenge by not sharing, but if they are filled with the Spirit, they will share. The transcendent message of Jesus helps people to consider beyond this present moment. Christians need to think about the consequences of present actions: Would the future be better, more Christian, as a result of choices we might make now? Often enough, thoughtless pragmatic choices can bring immediate sat-isfaction in terms of money, goods, or pleasant feelings, but the long-term effects of these choices can be extremly destructive. Africa is full of examples of people who pragmatically and selfishly participated in their own destruction. Africans took part in the slave trade. African leaders have greedily plotted the economic ruin of the countries they govern. Tribal rural people have taken The message of Jesus is close to the heart of the African experience of human living together. AI~ o R~'ng Reli ~ou~ monetary handouts from the West, which have led to the destruc-tion of their way of life and to a dependency on further hand-outs. Other cultures can be less utilitarian and selfish by taking their heritage very seriously and protecting it. The Chinese, .Japanese, and Indians have not allowed Western materialism and individualism free access into their cultures, and they have been less enthusiastic in terms of cooperating with the West. Africa can be rather like Esau, who sold his birthright for a mess of pot-tage, because Africa does not appreciate the richness of its social and spiritual heritage for itself and for the world. The message of.jesus builds deeper trust. Christ has through his death and resurrection conquered death and despair. He is above all spirits. He is above all ancestors. There is no need for Christians to fear curses or sangomas or their neighbor. Life for Christians is secure because .jesus has already overcome the spirit of death and chaos. .Jesus speaks a message of love of one's neighbor and of one's enemy. Christians have to consider people who do not belong to their group or clan as nevertheless belonging to the family of .Jesus. Such "outsiders" are not objects, and they must be treated with love and respect. In this way the Christian message brings peace to the troubled area of ethnic and tribal violence--some-thing which has brought misery and death to many millions in Africa and has impoverished whole nations of people. If Christ's message is allowed to bring to fruition the values which the African people received from-God through the Ancestors, much that is unauthentic can be removed from African life even as its contact with the West increases. 526 Review for Religious ALBERT DI IANNI Religious Life and Religion Some recent discussions on "refounding" religious life in which I participated were passionate and at times ended in discord. Admittedly the groups involved were tired and overworked, but this was not the whole explanation. The heat manifested in exchanges about potential cures for the ills of contemporary religious life springs from a deeper source, from a basic disagreement about the nature of Christianity and of religion. When I first encountered the notion of"refounding" currently in vogue, I welcomed it as an improvement over "renewal" because it seemed to demand a deeper conver-sion and a more radical rebuilding. It brought to mind the Carmelite reform at the hands of Teresa of Avila and John of the Cross through an inventive retrieval of the spirit and discipline of the founders. Refounding seemed to invite us to set out once again upon a religious adven-ture demanding both great sacrifice and an engagement with the world that remained in some way separate from the world. Resistance to the notion mounted, however, with the repeated calls to identify "change agents" in the group who might encourage creativity in ministry and develop alternative community lifestyles. The more speakers lim-ited their discussions to talk about "delivery systems" for Albert DiIanni SM serves as vicar general of the Society of Mary (Marist). His address is Via Messandro Poerio 63; 00152 Rome; Italy. living religiously ~-uly-dug~_st 1992 527 Dilanni ¯ Religious Life and Religion change, namely, leadership models derived from anthropology and from corporate-reflection techniques borrowed from busi-ness psychology--the more they discussed only means--the more I felt I was being bundled down some primrose path. Before I discuss means, I want to discuss goals; before I accept help to move forward, I want to determine where I, where we, should want to go. This is possibly because I suspect that I do not want to go where some speakers want to lead me or that their advice about means carries some hidden freight about goals with which I do not concur. In a recent conversation about refounding, I found myself suddenly compelled to ask some strange, basic questions, not about religious life but about religion: What, for you, constitutes the heart of the Christian religion? What is its basic meaning or purpose? What engenders religion in the first place? Such ques-tions came to mind because I suddenly realized that our dis-agreement lay at a deep level, that we could not simply assume we would all answer such fundamental questions in the same way. This was not because anyone had expressly denied any belief which I held, but becaus{ they seemed to deflect or sidestep cer-tain ideas as old-fashioned or not in line with the particular action steps being recommended. The urge to ask fundamental questions comes upon me espe-cially when I sense that religion is being reduced to sociology, psychology, or even to morality, be it personal, social, or ecolog-ical morality. In fact, any tendency to reduce religion to morality fires me up more than sociological or psychological reductions because it is more subtle and plausible and thus more seductive. But let me put my own cards on the table. What do I believe is at the heart of the Christian religion? (I will ignore the eso-teric distinction drawn by some between faith and religion and the theory that Christianity is not a religion but.a faith.) Though Christianity like other religions is an amalgam of many compo-nents, I believe that its strictly religious aspect lies in its being an answer to the experience of human contingency and the con-tingency of the world. Most people at some time in their lives have felt wonder that the world exists at all and have faced into the void of their own death. They moved beyond the taken-for-grant-edness of the world and became frightened by the thought that nothing at all might have existed and no possibility of anything. They wondered if there were an ultimate meaning to life or if 528 Review for Religious humans were but a sport of nature. Christianity's central doctrine is that the world need not have existed and that it was the object of creation by a good God. A Christian believer is convinced that at the center of the universe is not a surd but a personal Love. The philosopher Ludwig Wittgenstein was not a believer. Norman Malcolm, his former student and biographer, says that he could not be called a religious person, but that he was passionately interested in religion and always seemed close to the possibility of religion. Wittgenstein once produced two examples of what he consid-ered bona fide religious experiences as opposed to moral or aesthetic ones. He respected them even if he thought that in entertaining them he was running up against the limits of language. One was the experi-ence of uncanniness that the world exists at all. The second was the conviction he some-times had that, whatever might happen, he would be safe. Neither of these experiences points of necessity to the existence of some transcen- The urge to ask fundamental questions comes upon me when I sense that religion is being reduced to sociology, psychology, or even to morality. dent reality, but they provide, the experiential ground from which many people move to affirm the existence of God. In such feelings and experiences, the affirmation that God exists is existentially grounded, becomes more than an intellectual proposition, takes root, finds a home. The first experience is the sense that a fleet-ing world must be rooted in a stable fundamental Reality. The second bespeaks a trust that cannot be explained without the pres-ence of a loving center of the universe. My own thoughts about religion center on experiences of this type. Admittedly my idea of religion has strong mystical over-tones; it is our response to radical contingency and, in its most primitive and deepest meaning, has little to do with morality. Religion refers primarily to a "holy" space out of which we and the world spring and gives rise to the imperative that each of us become holy, living our life in and for God. Beyond this I know that religion and morality are intimately intertwined and that a religious or holy person must also be morally good. One can hardly be holy and evil. Holiness means in part being extraordinarily kind, socially just, honest, temperate, a ~dy-Augvmt 1992 529 Dilanni ¯ Religious Life and Religion peacemaker. Yet it cannot be reduced to the practice of these moral virtues. For it is conceivable that someone could be morally good, could follow punctiliously the rules of a moral system, fos-ter social justice, be chaste and kind, and yet not be a religious per-son. He or she could be moral out of personal taste, by temperament, for aesthetic reasons, or out of natural sympathy toward others, and not because of his or her relationship to God. Philippa.Foot, an Oxford moral philosopher and avowed atheist, once told a seminar group that she was such a moral person and that she refused to be patronized by being called an "anonymous Christian." A Christian religious person not only acts morally, but also sees the world in a new way--that it is dependent for its very existence on a transcendent reality and that this makes all the dif-ference. Because it is focused upon the transcendent, the Christian vision has specific ethical implications different from Enlighteflment theories which place the human person or freedom at the center of the moral endeavor. For the Christian the pri-mary response to the world is not that of owner and Promethean creator, but of humble and obedient creature; not an entrepreneurial relishing of power and freedom, but a Marian gratitude before God for all that God has wrought. From this Christian gratitude is born the imperative to love God and God's creation, to allow God to express the divine mercy through us, especially toward the weak and the abandoned. This Christian gratitude and its ethical implications are nourished and deepened through a close union with God in prayer. It is this vision, it seems to me, which should be at the heart of the life of consecrated religious. If they are to be prophetic, it is in this: that in their lives they point constantly to the tran-scendent moment of the universe and try to develop what it means. It is up to each group to decide how it will express this. Christian meaning exists in--and is to be found in--religious sis-ters, brothers, and priests when they are rapt in contemplation of God as well as when they are picking up dying persons from the streets. When people see one of them unremittingly engaged in both, they believe they are in the presence of a saint. Some contemporary Catholic lay people and members of reli-gious congregations seem to have lost sight of the transcendent pole of Christianity. Their model of Christianity has become what Charles Davis labels "pragmatic." The pragmatic version of 530 Review for Religious Christianity arose, he says, when "the Christian religion ceased to function mythically as an overarching totality . The emphasis therefore shifted to Christianity as a practical way of life or eth-ical system. This is still conceived in religious terms, such as the fatherhood of God and the brotherhood of God's children, the kingdom of righteousness . But all these expressions are different ways of formulating the moral imperatives gov-erning human existence." ~ Both conservatives and liberals have made this pragmatic shift in Christianity. Conservatives stress per-sonal and family morality and such questions as abortion and euthanasia, and progressives stress social justice, ecology, and women's rights. Future historians may judge that the Vatican itself, but to a lesser degree, has been drawn into what I am characterizing as an overemphasis of morality. They may well remember Pope John Paul II as the "morality pope" because of his repeated statements about both per-sonal and social morality. In practice if not in theory, love of neighbor and enemy seem to have taken precedence over con-cern about union with God. Today's heresies all seem to be moral heresies. Not many Catholics seem concerned about dogmas, about trinitarian, soteriological, or Christological errors. And yet the history of the early church reveals that this was not always so. (I am at times tempted to fashion a brand-new trinitarian heresy to spur people to think more about God and less about themselves!) In this excessive emphasis on morality, the modern church reflects our secularized times, the age that mistook the world for God. In the late sixties, a time noted for its air of revolution, our seminary faculty once gathered the seminarians for a discussion on the question: W'hat are the most important qualities for being a priest and religious today? Some suggested approachability, oth-ers learning and competence, still others kindness or some other human virtue. I was surprised that no one spoke of holiness--a sure candidate just ten years before--and I pointed this out to Someone could be morally good, could follow punctiliously the rules of a moral system, foster social justice, be chaste and kind, and yet not be a religious person. ~dy-August 1992 531 Dilanni ¯ Religious Life and Religion the group. One of the seminarians fixed me with a stare and said with an air of disdain: "Just be human, Father!" Recently I had the pleasure of interviewing Kiko ArgOello, the Spanish layman and artist who founded the Neo- Catechumenate movement, which offers a series of steps, a way, for modern Catholics to rediscover their baptism and be com-mitted to evangelization. I played the devil's advocate and asked whether his way (camino) of training lay people over a period of years did not produce an arrogant elite and end up creating more division than unity in parishes. His answer was in strict contrast to the seminarian's. He insisted that becoming a Christian today was not easy, regardless of what many priests trained since Vatican II seemed to believe. It did not suffice to simply shout the love slo-gan. Belief that God exists and that Jesus is in some way the son of God was difficult in a secularized culture. Besides, our world of drugs and violence, suburban adultery and abortion, euthana-sia and consumerism, was full of snares. It would not be suffi-cient simply to limit our preaching to a form of positive reinforcement. People had to be called to a public confession of their belief in God and Jesus, be brought to a felt need for con-version, be tested in their resolve, b~ supported by a tightly knit community, and be nourished by an adequate participative' liturgy. Needed, in his view, was a method, a way, a structure, a catechu-menate, 'to bring people squarely before their baptism and its implications for their lives. In so many words he was saying that it was simplistic for the 1968 seminarian to have said: "Just be human, Father." Yes, Christ is at work in the world wherever human good is being done, and we have to recognize and foster such work wher-ever we find it; but we must be aware, too, that fostering human-istic values and being a Christian are not in every way identical. Besides demanding that we be thoroughly moral, Christianity demands belief in many strange things, like the incarnation, the need for redemption, the resurrection, the presence of Jesus in the Eucharist, and the role of Mary. For a time in my adolescence, I wished I had been brought up neutral vis-~a-vis religion so that at the age of twenty-one I might consider all the major religions and choose among them without the prejudice of early Catholic training or brainwashing. But I know now that this is naive, for I have recognized that young people who have not been brought up in any religion end up by 532 Review for Religious having no religious sentiment or religiosity. They tend to remain religion-neutral, unable to make a choice in favor of any religion. George Lindbeck, a Protestant theologian, believes that, unless some religion is taught to us when we are young, unless we are brought up in some religious prac-tices, we might not even be capable of religious experience. This may be exaggerated, but I am sure it contains a grain of truth. One thing is certain: People are never brought up in a vac-uum of vision and values. If they do not absorb religious vision and val-ues, they absorb the secular vision and religion-neutral values of the movies and television. Especially in Europe several new lay Christian movements and reli-gious orders have been born in full awareness of this: the Focolarini, the Sant' Egidio community, the Neo- Catechumenate, the Lion of Juda, the Legionaries of Christ, and so forth. They all believe that becoming Christian in a secularized world is especially difficult and demands a way, a method, an entry through a kind of Christian subculture. It means leaving behind a lot of things that can seem very important from the world's point of view, but really are not. It demands kenosis, emptying oneself, in preparation for a radical decision in favor of Christ and God. Karl Rahner once declared: "A Christian in today's world will be a mys-tic or else he will not exist." And he went on to speak of mystagogy, the need of a method to lead people to see everything in God. I believe that one reason why religious congregations are in a mere survival situation today is that, in their admirable effort to take a positive view of the world, they have identified religion too strongly with a humanistic morality that tends to be secular-istic, individualistic, and overly egalitarian. History shows that almost all religious congregations enjoyed strong growth at their beginnings. They were exciting and attractive in part because they were new, but part of their attraction lay elsewhere. The early members had a sense of a religious adventure and cause larger than themselves which rendered them willing to forgo many personal rights and privileges.~They were members of what Besides demanding that we be thoroughly moral, Christianity demands belief in many strange things, like the incarnation, the need for redemption, the resurrection. July-August 1992 533 Dilanni ¯ Religious Life and Religion have been called "intentional" communities as opposed to various "associational" and "bureaucratic" ones that have come into exis-tence since Vatican II.2 They were quite unconcerned with self-expression and equality, not because they were naive and subservient (today's caricature), but because they were caught up in a higher religious vision that enhanced and focused their ener-gies for God and the church. Most religious congregations were founded for three main purposes, the salvation of the members, the salvation of others, and dedication to a devotion or a way of the apostolate. Their charism did not lie only in the third element but in all three. Their purposes were decidedly religious and eschatological as well as incarnational. Today the eschatological has been pushed aside by an incarnational theology interpreted too secularistically and humanistically. Transcendent themes have been toned down in favor of an emphasis on egalitarian rights, on a type of justice interpreted not only as equity but as evenness, a kind of unifor-mity without differences. Everyone knows that only in unity is strength. But egalitarianism, by its very definition, effects an atomism and separateness within a group inasmuch as it deems individual rights and desires more important than the group's religious cause and adventure. Such stress upon egalitarian and humanistic ideals is an ide-ology. It is one way--and only one way--of interpreting democ-racy and justice in society and in religious groups. To oppose that ideology is not to give up democracy but to give it another inter-pretation. This was brought home to me recently as I overheard a conversation between an Mnerican priest--a born-again egali-tarian- and a young female member of the lay Sant' Egidio com-munity in Rome.3 Describing how the community functioned, she mentioned that in her particular community, because of its makeup and history, only certain men and no women were asked to speak at the prayer services. The American priest objected that this was a grave error, that it was supremely important--as a sym-bol and sign to others if not for her personally--that women be allowed to preach in every community. She answered that the Sant' Egidio community did not approach questions ideologi-cally, but pragmatically. Some of the other communities did have women preachers, but because of its particular history and tal-ents, her group preferred not to have them and she was happy with things as they were. She explained that for the Sant' Egidio 534 Review for Religious group three things were of paramount importance: (1) prayer together over the word of God, (2) friendship or mutual support, and (3) work for and with the poor. All else must cede before the achievement of these goals. The American priest's voice rose as he insisted that she was wrong and that the American interpretation of women's rights was correct. But she stood her ground and deftly changed the sub-ject. We have come full circle. In the 1960s, after many years of repression and an exaggerated supernaturalism, we needed to stress personal free-dom and responsibility and a true equality among the races and sexes. We had to recognize our duty before God to take responsibility to build up a world of justice and peace. But this did.not mean that such concerns should come to prevail in reli-gious congregations and sweep all else away in their wake. Now that we have seen the shadow side of such emphases in religious life, we can bet-ter take stock and rediscover that our involvement with the world must begin beyond the world. While the psychological and political agendas were very important for religious life, neither of them was the "one thing necessary." Religious life should center upon that in Christianity which relates our lives to the transcendent. It is here that we must seek its prophecy. It is in reminding people of the divine enchant-ment of the world that it must be countercultural. It is upon this that reflection on refounding religious life must insist. In her arti-cle "Religious Life and the Need for Salt,''4 Joan Chittister asks the right questions regarding contemporary religious life. She wisely concludes that the project of encouraging self-expression in traditionally repressed religious has now been achieved. She says we must now move to questions about the group and how it can be prophetic in today's world. But her answers, giving her interpretation of prophecy, are still too much centered on ecology, social assistance, and human rights and thus, by remaining within a pragmatic model of Christianity, seem but another reiteration of the program of liberal politics. These liberal concerns are impor-tant and must be addressed by the church: the laity, the clergy, and the religious. But addressing such issues, in my opinion, is not going to be the salvation of religious life. Its problems do not 'A Christian in today's world will be a mystic or else he will not exist.' .July-August 1992 535 Dilanni ¯ Religious Life and Relig4on arise from a neglect of them. Religious lack, not moral outreach, but religious centering. They fail to realize what the poor them-selves realize and express in their popular religions, that our union with God through Jesus is central, that we must work at it, and that it is primarily in this that we will be countercultural. Which is more countercultural--to say we must strive to save planet earth or to say we truly believe that the dead are with God because Jesus rose from the dead and that this makes all the difference? I have made some hard remarks and asked some hard ques-tions, and I would welcome a dialogue about them. I am sure I have not expressed them adequately, but I am convinced that they contain at least a grain of truth. I am encouraged in uttering them by the swing of young people in both Europe and North America toward an interest in the mystical sense of religion. In the 1960s the young were caught up in the humanistic values of psychol-ogy and sociology, but today's youth exhibit a great interest in mysticism, religious cults and movements, apparitions and heal-ings, the afterlife; and even reincarnation and the satanic. Does this not indicate that they are experiencing a deep void of mean-ing in an anorexic and bulimic world where money, notoriety, power, individualism, and equality have become the primary val-ues? Does not this cultural change signal that secular humanism for all its ethical achievements has also been an impoverishment by reason of a dearth of religious imagination? Is it not a sign of the times when people living in sophisticated technological cul-tures begin to be attracted to religious beliefs interpreted in a most .simplistic fashion? I know the good responses to the distinction I draw within Christianity between morality and religion. Most will describe it as dualistic--for contemporary pundits the most damning of epi-thets. They will say, "You are separating things that are essen-tially linked." Love of God and love of neighbor are two aspects of the same thing. If you do not care for the person you see, how can you say you love the God you do not see? Those who love God should find their love's primary expression in their dedica-tion to caring for their neighbor, whether friend or enemy. Prayer is missionary and missionary activity is prayer--and on and on. Others will say that I give a false description of the present sit-uation of religious life; they will deny that those engaged in social justice and ecology tend to pray less and to be less interested in the transcendent, in sacraments, and in the eschatological. 536 Reviezv for Religious I know these rejoinders are partly true, but also that they are partly false. I know that the two aspects of Christianity, religion and morality, love of God and love of neighbor, are very closely intertwined, and I am aware of Karl Rahner's brilliant attempt to conjoin them.5 But I know too that they are conceptually distinct because I have seen them separated in the history of the church. At times the church has experienced the extreme of quietism, an overem-phasis on faith without good works, and other times the heresy of action, a hectic involvement in important works of justice and charity to the detriment of prayer and interiority, the soul of the apostolate. It is up to each of us to examine our life to determine where we are. But I am convinced that the problems of religious life stem only partly from a lack of adequate delivery systems and from ignorance about psychol-ogy, social systemics, and anthropo-logical models in an age of rapid change. I am convinced that their deeper source lies in the confusion between religion and morality and in an insistence upon moral-ity because of a loss of faith and interest in religion. If Christian religion is centered almost exclusively upon doing the moral good, upon promoting social justice and ecology, or upon fighting pornography and abortion, then what is the mean-ing of doctrines and dogmas? Are they but religious, accouter-ments? If so, why not be honest and simply drop them? What is the meaning of the redemption through Christ for a religion reduced to morality? What is the meaning of the Eucharist? Are these dogmas and sacraments only stimuli for action, stories and symbols subtly swaying us to do what is truly important: foster-ing the construction of a socially just and ecologically sound world, creating the. kingdom of morality? Is the resurrection just a story whose real cash value is all those smaller resurrections which can occur in a society, in history, or in each human life? How is a religious congregation which centers so strongly on morality to be differentiated from such groups as UNICEF or the Which is more countercultural - to say we must strive ~ to save planet earth or to say we truly believe that the dead are with God because Jesus rose from the dead and that this makes all the difference ? ~dy-Augzlst 1992 537 Dilanni ¯ Religious Life and Religion A life steeped in prayer will produce something we may have lost: a solid number of holy men and women whose life clearly is centered on God. FAO wherein men and women devote themselves to humanitarian causes at times for wages far lower than they could obtain else-where? I know that, since Vatican II, theologians including Rahner and Schillebeeckx have highlighted the thesis that Christ is at work in the world wherever good is. being done and humane causes are fostered. I am acquainted with the theories that the work of building up the kingdom of God is primarily a matter of our present life in the world, that salvation is not only after death but begins here, that the glory of God is man and woman fully alive. I am in sympathy with such emphases, but must also admit that they do not set me on fire; and judging from the vocation statistics of "progressive" congregations, I know that they have not stirred the young. For in my heart I suspect that such emphases are quite incomplete and were (in part) born of a loss of faith in the transcendent. For me Christianity centers not on us but on God. It demands a different vision of the world and reality, which generates a humble gratitude to the God who is responsible for all that is. One of Christianity's concerns is our inborn tendency to distort our freedom, arising from what Luther called the "in-curvedness" of our will. Christianity is about God and sin and the need for God's grace-ful hand to help us make proper use of our freedom. Christian religion must be about God and our relationship with God not only implicitly but also explicitly. It is from a union with God in prayer that light will emanate on how we are to relate to God, the world, and each other. And if a life is to be devoted to religion in a special way, if it is to be a consecrated religious life, it must be lived primarily in view of this relationship to God, not only in ideal but also in structure. It must be structured in such a way that the life of,the group abets in its members this concern about each one's relationship to God and gives witness of it to others. Such a life steeped in prayer will produce something we may have lost: a solid number of holy men and women whose life clearly is centered on God. If this proves true, young people will surely again be attracted to this kind of life, not so much because 538 Review for Religious it is relevant or more interesting than the world, but simply because religious life so construed and so lived is what it purports to be--religious. Notes ~ What is Living, What is Dead in Christianity Today? (San Francisco: Harper and Row, 1986), p. 39. -' See Patricia Wittberg SC, Creating a Future for Religious Life (New York: Paulist Press, 1991